CHRISTS going forth in the Gospel is compared unto the Lightning, which cometh out of the East, and shineth unto the West, Luc. 17.24. That is, 1 1. Repentè, suddainly, unexpectedly, when there was the sad­dest [Page 2]and darkest night upon the world; when the world in wisdome knew not God, 1 Cor. 1.21. then did the Light of the glori­ous Gospel break forth. 2 2. Celeritèr, swiftly, the Gospel did pass through the world with incredible speed, as Lightning out of a Cloud, as an Ar­row out of a Bow, Rev. 6.2. Psal. 45.5. that they were subjected to it ere they were aware. 3 3. Vniversaliter, generally; the Lightning is not seen in one place only, but it inlightens the whole hea­vens: so it was with the Gospel, it spred over the whole world, Rom. 10.18. 4 4. Irresistibiliter, irresistibly: its observed of the Lightning, Arist [...]d [...] Me­teor. it is [...], it is of a kind of spiritual nature, of which there is no resistance; if it meet with a subject that yields, it will insensibly pierce it with­out prejudice; but if with a subject that opposeth, it will melt it; so it is with the Gospel, the word of the Kingdom, wheresoever the light of it shines forth.

A very glorious accomplishment of this Scripture we have set before us in this book of Acts, which contains the labour and travels, the sufferings and [Page 3]successes of those blessed Instruments which the Lord did first employ to spread the savour of his knowledge in every place.

But Paul being the most eminent in­strument, and as it were a chosen shaft in the Lords hand, Esay 49.2. 1 Cor. 15.10. for he laboured more abundantly then they all: there­fore in this book chiefly his Preach­ings, Travels and Sufferings are re­corded, concerning whom (looking upon that as a Motto, spiritus Pauli, exemplum Ministri) before I come to the words of the Text, I cannot pass by four things which I find by Chrysost. observed.

1 First, De laudibus Pauli. [...], & [...], &c. [...], &c. his spirit he describes in two things. 1. He feared nothing but sin; to displease God, and to dishonour him, was only terrible unto him. 2. He prized nothing in comparison of the love of Christ and Communion with him; he chose rather the lowest condition with his love, then the most eminent condi­tion without it; to see his face was his heaven, and it was even hell to him to be deprived thereof.

2 Secondly, His sufferings for Christ were his pleasures, his delights; he could take pleasure, in infirmities, [...]; and the more he did suffer, the more was his spirit inlarged unto suffering, and he came out of every tryall with a new resolu­tion and readiness of mind unto suffer­ing: when we have escaped a danger, we commonly resolve to take the more care for time to come, and so by every cross our fear is encreased; but Paul, [...]. by every cross his courage was raised, and he came off from suffering with a new desire and readiness to suf­fer again.

3 Thirdly, the aym and bent of his spi­rit was, [...]. not only to offer up himself, body and soul as a living sacrifice, but his constant aym and daily labour was to offer up to God the whole world as a sa­crifice; and therefore laboured in the conversion of so many severall Nati­ons unto God, preaching the Gospel where Christ was not named.

4 Fourthly, for his labour, he was unwear [...]ed in it, for the happy accom­plishment of that end, he was abun­dant [Page 5]in the work of the Lord, [...]. he went over the greatest part of the world as if he had wings, and laboured without cessation, as if he forgat whether he were in the body, setting no bounds to his labour but his life.

This glorious instrument in the hand of the Spirit, was in an eminent manner guided by the Spirit in all his wayes, carrying him to those places where he had any service to imploy him in; and when the work was done, by the guidance of the same Spirit he was removed to another place: Some­times the Lord sends him from Ierusa­lem, that he might bear his name before the Gentiles: Act. 22.18. and sometimes the Spirit forbids him to preach the Gospel in Asia, and when he did assay to preach the Gospel in Bithinia, the Spirit suffered him not, Acts 16.6, 7. Then he hath a visi­on, Acts 16.9. in which a man of Macedonia saith, come down and help us. Thus he spent his dayes in planting and con­firming the Churches.

At this time, by the direction of the same Spirit he was engaged to go to Jerusalem, Behold now I go bound in the [Page 6]Spirit, Non levitate vel temerita­te quadam motus eò pro­ficiscor, sed fortiter à spi­ritu sancto impulsus: acsi vinculis qui­busdam inje­ctis cò trahe­rer. Sicut per vincula ini­quitatis spi­ritualis pec­cati captivi­tas notatur. Glass. Rhet. sacr. p. 414. Spiritus va­lidè me im­pellit, sicut nubes agūtur vento ut ei alligatae vide­antur. A lap. in loc. Acts 20.22. That is, by speci­all direction from the Spirit, à Spiritu impulsam, as if the Spirit went with me thither, and I were bound up with the same Spirit: As watry vapours bound up in the Clouds, are carryed about with them, so was Paul bound up in the Spirit, who is the Prorex in the government of Christ, and hath an eye to the affairs of his Kingdom all the world over. This Spirit having clearly revealed Gods mind unto the Apostle concerning this service, and by a strong impulse subdued his heart thereunto, he is therefore said to go bound in the Spi­rit to whatsoever service or suffering the Lord would call him.

But this instinct and motion of the Spirit met with great opposition.

1 First, when he came to Tyre he met with certain Disciples that did say to him by the Spirit, Fratribus istis quid fu­turum sit, Do­minus revela­vit: interea vero quid po­stulet vocatio Pauli nesci­unt: non eo us (que) extendi­tur doni men­sura &c. Cal. 1 King 13.18. Facilis fuit ad credendum ignoto Pro­phetae, & in­excusabilis erat quia di­misit certum, & adhaesit. incerto. Ca­jet. in loc. that he should not go to Jerusalem. The Spirit of Prophe­sie was not then ceased in the Church; therefore I conceive with Calvin, they did not barely pretend the Spirit, but that he did many times speak by them, though in this they followed their own [Page 7]spirit. The Lord in this trying the Apostle, as he did the young Prophet coming from Iudah to Bethel, and was by the like pretended Message from God deluded and overcome: But the A­postle cleaves close to the Command­ment that he had received, and is not by this suggestion diverted, or turned out of the way.

2 Secondly, Then coming to Cesarea, Quem Doro­thaeus ait u­num fuisse è 72. Discipulis Christi. Qui & famem su [...] Claudio prae­dixit, quae etiam acci­dit, &c. he met with a Prophet who came down from Judea, named Agabus; and he told Paul, that when he came to Ierusalem, the Iews should binde him and deliver him up to the Gentiles. He well knew both the rage of the Jews, and the malice of the Gentiles, if he once fell into their hands: Act. 11.28. Luk. 10.19. yet this doth not turn him out of the way of Duty. If he must walk upon Serpents and Scorpions, difficulties discourage him not, but raise up his spirit to higher resolutions; Periculum est par animo Alexandri, Job 17.19.The righteous holds on his way.

3 Thirdly, Now follows the last, but the greatest temptation, which took most impression upon his tender heart: Paul walked in a high degree of [Page 8] love to the Brethren, willing in every thing to satisfie them, wherein he might not dishonour or displease Christ: For as the way of glorifying the Father is in his Son, and of glorifying his Son is in his Spirit: So a high way of honouring the Spirit is in the Saints. Now when he came to Cesarea, his Friends, and Companions in travel, Sopater, Aristarchus, &c. cap. 20.4. together with the Inhabitants of the place besought him, that for the glory of God and the sake of the Churches, he would not go up to Ierusalem, to venture himself on so eminent a danger, upon whom the good of the Churches did so much depend.

Thus even godly men may disswade from Duty out of self respects, and that is a great temptation. For as the Lord is loth to deny the requests of his peo­ple, so are the Saints; for the same spirit works in their hearts also. This melts the heart of Paul, and yet ele­vates his grace, and quickens his reso­lution for Christ and Duty. Their in­treaties divert him not from his pur­pose, and he goes forth as the Sun [Page 9]shining in his strength. And Pauls Grace thus acting, draws out their Grace also. There is a Sympathy in Graces as well as in Instruments; touch one string in one, and the same string in another will sound. Pauls resolution draws out their submission: And when he would not be perswaded, they said, The will of the Lord be done.

From this Context, six special Truths are to be observed.

1. That the best men meet with variety of diversions in the best services.

2. There may be great snares laid in the best men and the best means: Who would have feared any thing in a Prophet? or suspected any thing in a Saint? Sa­tan hath his devices; [...]. 2 Cor. 2.11. and he had need be a discerning Christian, that shall be able to discover them.

3. A godly man must deny his best friends rather then the least motion of the Spirit. Luk. 14.26.He must hate Father and Mother that will be Christs Disciple.

4. An upright heart is resolute, and is not by difficulty turned out of the way of Duty. Cant. 8.6. The love of Christ is the Flame of Jah, and the less fewel it hath, the [Page 10]hotter it burns. Its only base Kitchen­fire that is put out when the fewel is with-drawn, which is not maintained by an heavenly influence.

5. The soul is then in a good temper, when that which diverts others, and turns them out of the way of Duty, doth the more strongly engage it; drawing forth to higher and more glorious actings.

6. It is a good sign when Grace acting in others, doth draw forth acts of Grace in us also, as Iron sharpens Iron: and one stick kindles another. And so much for the occasion of the words.

In the Text are two things mainly to be considered.

1. A gracious submission of their will unto Gods will: Before they knew what the will of the Lord was, they would have had their own will to have taken place (for that is the great contention in the world, whether God's will or our will shall stand.) But when they saw the Command that he had received from God, and the impression that it had taken upon him, then they conclude, Surely it is the will of the Lord, and it must stand, and our wils shall stoop there­unto.

2. A blessed quietness and calmness of spirit following upon this submis­sion: Will the Lord have Paul to go up to Jerusalem, and by the malice of the Jews there deliver him unto the wils of the Gen­tiles? if he suffer under them, and there­by we and the rest of the Churches be de­prived of so great a mercy, it is not for us to dispute with God, let his will be done. So much is intimated in the word [...], as will appear when it shall be afterwards explained.

First, From the submission of their wils unto the will of the Lord, ariseth this Observation.

Doct. The power of Grace consists mainly in the submission and conformity of our will unto God's will. This I propound, the rather to let you see, that in absoluto & facili stat aeternitas. Hilar. de Trin [...]. 10. jurta finem. The things that absolutely concern eternity are short, and brought into a narrow compass. If we look to most of the controversies of the present Age, they are but out­works, things upon which godly men do not live; for in those all the Saints agree, that differ most in Forms, and Externals; wheresoever Grace is, it [Page 12]saith, Sinc summo bono nil bo­num. there is nothing good without re­generation: And sad it is to see men that live upon the same Truths for the main, and expect an Interest in the same Inheritance, that they should be at such distances as they are, for things circumstantial; yea, even to side with others barely for Opinion sake, whose principles in the main they abhor, and whose ends they fear. It was good to me, when Christians could meet together, Fast and Pray to­gether, delight themselves in the image and approaches of God each to other, feeding their souls with nou­rishing Truths, and not puzling their judgements, and tickling their Fancies with nice and unpractical curiosities. It was good counsel that of Nazianzen (whose honour was, [...]. Orat. 29. §. 14. that he was no over-confident and daring Divine) His direction is this, [...]. Keep the Commandments and walk according to the light that ye have received; action is the way to raise a mans contemplation. He that will do my will, shall know of the Doctrine; [Page 13]and the end of all our Disputes will be this, To fear God and keep his Com­mandments, this is the whole man. Eccles. 12.13.

For the opening of this Doctrine, four things are to be spoken of.

1. Man is to walk by Rule.

2. That the will of God is unto man this Rule of duty.

3. This will of God, as a Rule, is ma­nifested unto us.

4. In a submission of our wils, unto this will of God, doth the power of god­liness consist.

First, A man must walk by Rule, a Christians walk must be regular, which shall be manifested in five things.

1. The Lord doth promise no bles­sing, but to such as walk by Rule; and the Saints are Heirs of blessings, Gal. 6.16. [...]. As many as walk according to this Rule, peace be to them. Here is the only Ca­nonical Obedience; when a mans heart and ways lie level with the Rule of the Law, he shall be blessed in his deed. Jam. 1.25.

2. Sin is [...], a digression from a Rule, Heb. 2.2. a turning aside out of [Page 14]the way that is called holy. Esay 30.11. [...] Via quae in gyros more Serpentum torquetur. Therefore Sinners are said to walk in crooked ways. Psal. 125.5. They have their di­verticula's; departing from the Rule, by which they ought to walk.

3. Est unica fi­dei & cultus norma in hoc scculo, secun­dum quam Christiani ju­dicabuntur in suturo. Da­ven. de Ju­dice. cap. 11. If a man walk not by Rule, he can never tell when he is out of the way; for rectum est index sui & ob­liqui. By this means the duty of Exa­mination would be made utterly voyd. 1 Cor. 11.28. Let a man examine himself. If there be an examen, it must be ac­cording to a Rule, by which all Er­rors and aberrations may be disco­vered and reproved; for by these same we are to judge our selves by which God will judge us at the last.

4. Psal. 37.14. & 125 4. [...] Casu, ex ac­cidente, con­tingentiâ. Le­vit. 26. Sep­tem vicibus tantum inve­nitur. Marin. Brixian. in arc. Noe. Unless men walk by Rule, there can be no upright walking. He that walks uprightly walketh surely, Pro. 10.9. which no man else can do, all others walk at an adventure, Levit. 26.25. And the ground of the uncertainty of God's walking towards us, is our unsteady walking towards him; for with the froward he will shew himself froward, Psal. 18.26.

5. Else we can never give an account [Page 15]of any of our actions: For an account is to be given by a Rule upon which there must be a mutual agreement. For if two Parties differ in the Rule, there can be no account given, and so no satisfaction, the Rule being the Standard to judge between both.

There is a double account which every Saint is in this life bound to give: First, To his Brother. Confessio & desensio verae religionis spei voce per Me­tonym. signifi­catur. Go­mar. Rom. 14.12.Be ready to give a reason of the hope that is in you, 1 Pet. 3.15. That is an account of the Rule, and of the conformity of your Actions thereunto. Secondly, An account to God: and this every man should give daily, that he may appear [...] approved, 2 Cor. 13.7. Besides that last account, 2 Cor. 5.10. when we must all be made manifest before the Judgment Seat of Christ: And then also wil the Lord judge us by a Rule There is one, Joh. 5.45. that judg­eth you, even Moses, in whom ye trust: Joh. 12.48. Rom. 2.16.he will judge the secrets of all men accord­ing to my Gospel. By the same Rule will he judge us, by which he would have us judge our selves: And to give an account unto the Rule daily, is daily to give an account of our selves unto God.

Secondly, This Rule of Duty is the will of God.

There are abundance of false Rules by which men guide their way: Such as the wisdom of the flesh propounds to them. For there are two things in men mainly corrupted, Ephes. 4.18.19. First, [...], that is, the seat of principles, there is a corruption of the very Rule in the man. Secondly, [...], which is the seat of the discussive faculty, and the conclusions drawn from those principles. In the first of these, our Actions are corrupted, as in the Fountain or Foundation, and by these most of the world are decei­ved: The only right Rule of Duty be­ing the will of God, as will appear by these four demonstrations.

1. This will of God was the ground of the creation of men and Angels, Revel. 4.12. And that which was the cause of their being, must be the Rule of their Acting. Its said of the Angels, Psal. 103.20. They do his Commandment, and hearken unto the Voice of his Word: He doth Rule them by the same will that he did create them. This is the great [Page 17]Office of the Spirit to act them ac­cording to the will of God, Ezech. 1.20. Its said of them, whether the Spirit was to go, thither their Spirit was to go; and for the Saints, Rom. 8.26. He maketh intercession for them according to the will of God. Therefore Christ teacheth us to pray, that his will may be done on earth by us, as by the Angels and Saints in glory; with the same readiness and the same exactness; even his whole will.

2. A Christian must have this gene­rall intention in all his ways, that he may please God and walk with him, [...], unto all well pleasing, Col. 1.10. Now there can be nothing pleasing unto God; but what is a­greeable unto his will, Acts 13.22. I have found David my servant, a man after mine own heart, who shall fulfil [...] all my wils; therefore after his own heart, because he fulfil­led all his wils.

3. The great evil of sin lies in this, that a man doth his own will, & not the wil of God, Ephes. 2.3. fulfilling [...] the wils of the flesh and of the mind. In the most religious Duties, when men [Page 18]take not Gods will for the Rule, it is will worship, [...]. Matth. 19.6. Col. 2.18. whereby men unlord the Law of God, making it of none effect; for if the will of man be set up, then the will of God is put out of its dominion. Ita vobis pla­cet, quos non bona mens, sed malus vester agit & transversos abripit spiri­tus. Tar­nov. Therefore this is their charge, Amos 4.5. This liketh you well oh house of Israel; they took more care what would please themselves, then what would please God: and what was agreeable to their wils, then to his most just and holy will.

4. Nothing can be a Rule of Duty to the Creature but this, because this will is onely good, Voluntas Dei bona est, quia nobis utilia praecipit; ac­cepta est, quia Deo grata praecipit, & perfecta, quia nihil super­addi debet. Glass. medi­tat. in Epist. part. 1 p. 35 [...]. Rom. 12.2. Proving what the good and the acceptable will of God is. Truth and goodness in all the Creatures do consist in a Conformi­ty to something without and above themselves. As therefore in intellectu divino est primum verum, so in volun­tate Divina est summum bonum. The un­derstanding of God, is the Rule of Truth; and the will of God the Rule of goodness. God doth will no­thing because it is good; but it is therefore good, because he wils it. I cannot therefore approve of that [Page 19]distinction which some of the School­men give, there are quaedam volita quia bona, & quaedam bona quia volita. Be­cause if any thing be willed of God, because it is good, then it is antecedently good, to the will of God, which is the only cause & Rule of goodness. There can therefore be no Rule of Duty to the creature but that which is good, & there is nothing Originally good but the will of God; therefore in a conformity there­unto, all goodness in the creature doth consist, and by it it is to be measured.

Thirdly, The will of God as far as it concerns mans Duty, is manifested and made known: which will appear by these five particulars.

1. This the Lord himself affirms, Mica. 6.8. He hath shewed thee O man what is good; and what doth the Lord re­qure of thee, but to do justly and to love mercy, and to walk humby with thy God. The Original word [...] hath the same root with [...] which signifies a Cap­tain or a Leader; so that the Lord hath set forth his word as our Leader, the guide of our way. Therefore its called a Lanthorn unto our Feet, and [Page 20]a light unto our pathes, Ps. 119.105. And a light shining in a dark place. 2 Pet. 1.19. Because it shews a man how to walk in the way that is called holy.

2. Luk. 16.29. Ʋt in Repub­lica ignoran­tia juris ne­minem excu­sat, ita nec in Ecclesia. Daven. de Judice. c. 11. It could not be a Rule to us, un­less it were promulgated and made known. Our Divines affirm against the unwritten Traditions of the Pa­pists, norma debet esse nota & omnibus promulgata, or else we could never be blamed for the transgression of that Law that was never revealed to us. We make not the secret will of God the Rule of Duty; neither is a man an offender because he doth not act ac­cording to Gods secret will; Deut. 29.29 Deus apud se secr [...]ta conti­net, quae scire nostra nihil interest, ne (que) expedit. Calv.for secret things belong unto the Lord our God; but those things that are revealed belong unto us, and to our children for ever, that we may do them. They never belong to us to do them, untill they be revealed: That known Instance of Aliquando bonâ voluntate homo vul [...] ali­quid quod Deus non vult: tanquam si bonus Filius Patrem velit vivere, quem Deus bona voluntate vult mori. Rursus fieri potest, ut hoc velit homo mala voluntate, quod Deus vult bona; velut si malus Filius velit Patrem mori; volit hoc [...]tiam Deus. Ille vult quod non vult Deus; isle vero vult quod vult D [...]us; & tam [...]n [...]onae voluntati Dei pietas illius potius consonat quamvis ali­ud volent [...]s [...]q. am bujus idem volentis impietas. Enchirid. ad Laurent. c. 101. Augustine makes this manifest: A sick Father had [Page 21]two Sons; one prays for his Fathers life in Duty; the other wishes his death, to enjoy his Lands; the Lord had decreed that he should die; yet he that prayed according to the secret will of God, sinned therein; whereas the other praying according to the will of Gods precept, is accepted, though it were contrary to the secret will of God. We have a higher instance in Abraham praying for the conversion of Ishmael, O that Ishmael might live in thy sight, though it were contrary unto the will of Gods purpose; for he intended that the Son of the Bond-woman should be cast ont, and not be Heir with the Son of the Free-woman: Yet it being according to the will of his precept, he did his Duty, and was accepted in it.

3. It cannot be obedience, unless the Rule of it be made known. Obedi­ence must be voluntary; and the will cannot consent to any thing but what the understanding dictates to be the Rule of Duty. It must be [...], reasonable service, Rom. 12.2. Rationalis est cultus de quo rationem red­dere possu­mus. which it cannot be, unless the Rule thereof be first made known. Some do ex­pound [Page 22]that word by the 1 Pet. 2.2. [...] which we render the milk of the Word, Ita Basi [...]ius rational [...]m cultum op­ponit [...], appositè satis, licet no [...] [...]a Bezaevidetur. according to that acceptation, that which is translated reasonable Service, may be rendered Word Ser­vice. This is the happiness of the Saints, that in matter of Duty they are not left to ambiguous Disputes, doubtful inquiries, to say, who shall ascend up into Heaven, or who shall de­scend into the deep? but the word is nigh them, in their mouth and in their heart: They know what is the Rule of Duty, and when they walk before God unto well pleasing, Rom. 10.8.

4. Christ came from the bosome of the Father, to reveal unto man the Rule of Duty. He had a Law written in his heart in his creation, but that is utterly obliterated; there remans not not one true principle of holiness and Duty; therefore Pilius in fi­nu patris esse dicitur, in aeterna gene­ratione, in arctissima u­nitate, in ardent [...]ssima d [...]lectione, in secretissimo­rum commu­nicatione. Glass. Rhet. sacr. p. 119. the only begotten Son who is in the bosome of the Father, he hath declared him. Joh. 1.18. The bosome is the seat of secrets, as well as of love; and to reveal these secrets, to open that sealed Book, is a great part of Christs prophetical Office. And the [Page 23]Spirit hath undertaken also to lead us into all truth, to bring these Revelations of Christ unto our remembrance, Joh. 16.13. which is not to be limited unto the Apostles only, Fateor hunc locum non ita solos Aposto­los spectare, quin ad alios etiam fideles pastores possit extendi. De­ducuntur in omnem veri­tatem non ab­solutè, sed in omnem veri­tatem necessa­riam. Daven. de Judice. p. 98. Ephes. 5.15. [...]. Sylburg. but belongs in com­mon unto all the Saints; as the exigency of Duty, and the necessity of their calling doth require.

5. Unless the Rule of Duty were re­vealed, there could be no judging of a mans self. Now it is commanded, Iudge your selves that you be not judged of the Lord, 1 Cor. 11.21. All judgement must be according to a Rule; & he that hath a Rule to judge by (that being a reflex act) must before-hand have a Rule to walk by. Thus we see that the will of God as the Rule of Duty, is made manifest unto men.

Fourthly, In a compleat and full sub­jection of the will of man unto the will of God, thus manifested, doth the power of godliness mainly consist: Which I shall manifest by these six demon­strations.

1. 2 Cor. 3.23. Heb. 8.10. Grace is nothing else but the Law written in the heart, Jerm. 31.33. what is the writing of the Law in [Page 24]the heart? Haec Meta­phora tria continet. 1. le­gis perfectam dilectionem; cor est ab­rasa tabula. 2. perfectam animi confor­mitatem; non enim opus le­gis ut Rom. 2.15. sed lex ip­s [...] scribitur. 3. Prepetuitate; l [...]tera scripta manet; scribere est firmiter infigere. Jer. 17.1. Quid sunt leges Dei in cordibus scriptae nisi ipsa praesentia spiritus Sancti, qui digitus Dei est? Quo pre­sente dissanditur charitas cordibus nostris, quae plenitudo legis est & prae­cepti finis. Aust. de spirit. & lit. cap. 21. when there are sutable impressions upon the will, agreeable unto the Rule of Duty. When the will is cast into the mould of the Word. Rom. 6.17. The word may take a great place in a natural man, it may go far into his understanding, con­science, affections; but this is only taking the Out-works: the Castle holds out, till the will be won. And Satan will at pleasure catch away the good seed that was sown, because the man is still under his power, and led captive at his will. For all men subject their wils either to the will of God or of the Devil. 2 Tim. 2.26.

2. Preston of the New Cove­nant. p. 76. Grace is the greatest subjection of the Creature unto God. For there­in is the foundation laid of all Obedi­ence. Now there is no subjection that is worthy of God, unless the will be subject: Satan being the god of this World, Joh. 8.44. [...]. never judges himself honoured as a God unless he rule the will. Its no­thing to have men subject their actions, [Page 25]to be captivated by a forced submis­sion, when the heart relucts and strives against it: but to have the will con­quered and subdued, is an honour that becomes a God. Therefore the re­lations in which we stand to God main­ly require this; Joh. 1.1.2. Psal. 18.1. Hose. 2.19. we are said to be ser­vants of God, and under the second Covenant to be married unto Christ, for the covenant is matrimonial: and in them both, Ad virum de­fiderium tuū; hoc est, eam non fore sui juris, sed ex authoritate & potestate mariti tota pendeat, ut ne quid ap­petat aut velit quod marito non allubescat. Merc. in loc. the subjection of the will is properly required. The woman must not only subject her wit, but her will to her husband: Thy desire shall be subject to thy Husband, and he shall Rule o­ver thee, Gen. 3.16. And a servant should be but a living Instrument, he should have no will of his own. Aristotle ob­serves a servant should be [...], he should not on­ly work for his Master, but his will should be concluded under his Masters will. God is a Spirit, and the subjecti­on of our will unto him absolutely, is an honor that becomes none but God. God only rules the will.

3. It is the act of the will that is the act of the man; Actus voluntatis [Page 26]est actus suppositi. Therefore the Lord never accounts a man to obey till his will doth yield. Mallet si fieri posset, non esse quod timeat, ut liberè faci­at, quod occul­tè desiderat. Aust. de na­tura & grat. c 57. Non fit in corde quod fieri videtur in opere; quando mallet homo non sa­cere si possit impunè. Aust. contr. Pelag. Epist. 2. l. 2. cap 9. There is many a man that doth abstain from the sin he loves, and doth practise the duties that he hates. For it is with ungodly men in respect of Duties, as it is with godly men in respect of sins, They do the things they would not. As they love sins when they practise them not, so they hate Duties while they do them: There­fore all that forced subjection, which from a principle of an inlightened con­science is yielded unto God, he re­jects, as rather an act forcibly wrought upon them, then any thing done by them. [...] significat & probavit & elegit; electio est praecipuus actus volun­tatis, & ex comprobatione eligere. But Grace saith, I have chosen the way of thy Commandments, thy judge­ments have I laid before me, Psal. 119.30. That which a man doth electively with freedom of will, and that if he were to chuse, he would chuse again; that is properly the act of the man, when it is with a man towards God and his Law, as with some of the ser­vants of the Israelites in the year of Jubilee, who said, I love my Master, and therefore would not go free, [Page 27]though they might; when a man is left at his liberty, to chuse another Rule to walk by, yet because there is none in which he sees so much truth and goodness as in the will of God, there­fore he would chuse no other to be the guide of his ways. Perfectissima servitus & obedientia Patri à Filio incarnato praestita signi­catur. Messias autem in du­ali de auribus suis loquitur, ad eminenti­am spiritualis suae servitutis notandam. Glas. Rhet. sacr. p. 107. So it was with Christ, Psal. 40.6. But mine ears hast thou boared: It is conceived to be an expression alluding unto that custom, Exod. 21.6. The servant that would not go free, his Master was to boar his eare thorow with an Awl, and he was to serve him for ever. God boared Christs ear, as an expression of volun­tary and perpetual subjection. And whereas under the Law, the servant had one ear only boared, Christ speaks it in the plural, Mine ears hast thou boared; and all to shew that he did chuse obe­dience unto God, Esay 50.4.5. & the will of God as his Rule to walk by: and if he were left to his liberty, he would not go free. As respect of sin to will it, is more then to act it, according to that Rule of Gregory, Gravius est peccatum diligere quam fa­cere; So in respect of Duty, 'tis more to will then to do, 2 Cor. 8.10. You have [Page 28]begun not onely to do, but also to be willing a year ago.

4. The main power of sin lies in the will; and therefore the main power of Grace must lie there also. Ephe. 4.22, 23. Sin and Grace must have the same subject, the image of God and the image of the Devil. Now it will appear that the main power of sin lies in the will, be­cause this of all faculties is most de­sperately shut against God and Christ. Therefore in all ungenerate men, the blame is still laid upon the will; Mat. 23.37. I would have gathered you, but you would not. Joh 5.40. Psal. 81.11. Jer. 44.16.17.Ye will not come to me, that ye may have life. Israel would none of me. The Word that thou speakest to us in the name of the Lord we will not do, but we will do whatsoever proceeds out of our own mouths. And usually when the understanding is convinced, and the conscience si­lenced, yet the will holds out, and therein the power of sin doth mainly consist.

If the will write its fiat for sin, it carries it thorow the whole man; if the will give Duty its non placet, all the faculties are becalmed; none of [Page 29]them acts for God while the will re­sists. Act. 7.51. Therefore men are said to resist the holy Ghost. For hardness is that a thing does not yield to the touch. Forma duritiei est resisten­tia seu vis resistendi tactui ut plane non cedat, vel diffi­culter cedat, cum exploratio fit per contactum mediatum vel immediatum. Wendel. phy. sic. part. 1. pag. 548. Durum est quod non cedit tactui; the main hardness lies in the will, the stone of the heart is there. So Augustine confesseth of him­self, Cui rei ego su­spirabam liga­tus, non fer­ro alieno, sed mea ferrea voluntate. Velle meum tenebat ini­micus, & inde mihi catenam fecerat, & constrinxerat me. Confess. l. 8. cap. 5. that this was the great impedi­ment in his conversion; his consci­ence was convinced, all his reaso­nings were answered, & yet the speak­ing of the will was noli modo, I will, but not now, and so I remained, saith he, bound with the Iron Chains of my own will.

5. The main work of the Spirit in the omnipotency of it, lies in the will to subject it unto the will of God. There is saith the Apostle, an exceeding greatness of power, Ephes. 1.19. [...], that works in them that beleive. Populus erit maxime volun­tarius, liberatissimo ingenio praeditus, quali summos prin­cipes esse decet. And this power is mainly put forth upon the will, Psal. 110.3. Thy people shall be willing in the day of thy power [...] It is both in the abstract [Page 30]and in the plural, Veri Christia­ni habent Christi inge­nium, ut ille sponte suâ patri obedie­bat. &c. Tar. in Psal. pas­sion. Victor (que) vo­lentes per po­pulos dat ju­ra, &c. Vir­gil. de Aug. 1 Cor. 5.17. Eph. 2.10. oblationes voluntariae, so rendred, giving themselves to God as Free-will-offerings: But this is an act of the Spirit in the day of his power, when he puts forth that exceeding greatness of power upon the soul. Now where the main work of the Spirit is, there the power of his Grace is principally seen: But that is mainly upon the will (though there be a new creation in the whole man) therefore the power of godliness is chiefly there.

6. Godliness doth especially con­sist in a conformity of our will to the will of God, because when this con­formity shall be perfected, then shall our Graces also be perfected. We read Heb. 12.23. Of the souls of just men made perfect. In Heaven there shall be a perfection of all the faculties; but the glory of the Saints is expressed by this, Math. 22.30. that they shall be [...] as the Angels of God in Heaven. Now the glory of the Angels doth not consist so much in the perfection of their knowledge (though they behold the face of God continually) but in the perfect subjection of their wils. Matth. 18.10. Therefore [Page 31]Christ doth not teach us to pray that we might know so much as the An­gels, but that we might do his will, Matth. 6.10. Ad modum adimplendi voluntatem Divinam re­fertur, scil. promptè, per­fecte, & per­petuò. Caje­tan. Splendidissi­mè, celerrimè, efficacissimè. A lap. 1 Cor. 13.12.as it is done in Heaven, with the same readi­diness, and with the same subjection of will as they do, going and coming like Lightning, Ezek. 1.14. And when we come to Heaven, though our know­ledge shall be perfected, for we shall know as we are known, yet if there were a rising of will in the least degree against the will of God, the soul were not made perfect: And in this did the perfection of the Vaction of Christ consist, [...]. Sept. in Esay 9 6. Joh. 6.38. Joh. 4.34. 1 Joh. 2.20. Psal. 133.2. A Christo Christiani di­cimur. h [...]e. unctionis sanctae [...]. Ps. 45.7. Heb. 1.9 non [...]nim titulum gerunt sine re; sed qui dicuntur verè Christiani [...] ctiam obtinent. Glass [...] p. 144. that as he was the An­gel of the great Councel, and knew per­fectly the will of his Father, so his will came freely and fully off unto it; I come to do the will of him that sent me, and to finish his work; and it was his meat and drink so to do. We partake with Christ in the same Vnction; the Oyl poured upon him as the head, ran down unto the hem of his garment; that which was therefore the perfection of his Vnction, must be also the perfection of ours.

That I may further open this truth to you, there is a double distinction to be observed: Voluntas Dei una tantū est, quia unus est Deus per suā [...] volens; tamen diverso respectu mul­tiplex est. Zanch. de nat. Dei. l. 3. c. 4. q 3. First, of the will of God: Secondly, of the will of man.

1. The will of God here spoken of, is threefold, (not that there are three wils in God, for his will as himself is but one) But there is a threefold consideration of the same will.

1 First, Voluntas prae­cepti; quam Deus velit fi­eri à nobis, cujus objectū Officium est. voluntas Me­taphoricè di­cta. There is his commanding will, commonly called the will of his pre­cept, that which concerns mans duty, which God would have us to do. This is the good and the acceptable will which we must prove, Rom. 12.1, 2. This is the will of God, even our Sancti­fication, 1 Thes. 4.3.

2 Secondly, Voluntas pro­positi; quam Deus velit fa­cere de nobis; cujus objectū eventus est. Voluntas pro­prie dicta. A. quin. p. 1. q. 19. a. 11. There is his effecting will, what he himself will do in the actings of his providence, and in the Govern­ment of the World. For, he works all things according to the counsel of his own will, Ephes. 1.11. This also is in a great measure revealed unto us in the Promises and Prophecies written in the Scriptures of Truth: But especially [Page 33]since Christ took the sealed Book out of his Fathers hand, Zanch de nat. De [...], l 3. c. 4 [...]einolds in Hose. 14. p. 75. and loosed the Seals and opened the Book, Rev. 5. Thereby declaring unto his people the several designs that he hath upon the World and for his Church until the time of the end.

3 Thirdly, There is his permitting will, Voluntas per­mittens est qua Deus vult malum fieri volunta­te transeunte in rem per­missam, cu­jus objectum peccatum est. which concerns all the evill actions of the Creatures, which though they effect, yet God doth permit. They that crucified Christ, did act according to Gods determinate Councel: that is, what his will had before determined to permit them to do, Acts 2.23. When the Devil did seduce Ahab in his false Prophets, Deus ne (que) vult mala fi­cri, ne (que) vult mala non fie­eri; sed vult permittere mala fieri. Aquin. p 1. q. 19. a. 9. Quod Deus non impedit, ideo evenit quia non im­pedit; & si cut nihil boni potest esse aut fieri, nisi Deo faciente; ita nil mali potest caveri nisi Deo im­pediente. Perk. ab eo dicitur voluntas generalis. Twisse vindic. l. 2. p. 127. 140, &c. Aug. de civit. Dei. l. 11. c. 17. de grat. & lib. arbitr. c. 20.21. he did it by the permitting will of God, who said, thou shalt per­swade him and prevail, go forth and do so. When the ten Kings who make up one body with the Beast, in reference to his Civil power, did give their King­doms to the Beast, it was to fulfil Gods will, Rev. 17.17. It was their sin, and hath been the great cause of all the suf­ferings [Page 34]that have befallen the ten Kingdoms ever since, and yet there was an act of Gods permitting will therein, for the accomplishment of the great designs that he had upon the World. Now the power of Grace lies in a submission of the will of the Creature to Gods will in all these.

2. The will of man which is to be subjected to this will of God, is two­fold.

First, [...]. There is voluntas peccati, The will of the flesh and of the minde, Eph. 2.3. which is nothing else but the will of the Devil in the man; Joh. 1.13. Ex voluntate carnes est ex propriis viri­bus intellectus & volunta­tis; quae non nisi caro est, h.e. corrupta. for his lusts sin­ners do, Joh. 8.44. This will of man standing wholly in opposition to the will of God, and being at emnity and irreconciliable thereunto, is utterly to be rejected, and absolutely to be de­nyed.

Secondly, There is Voluntas naturae, which was in Christ when he said, Ex voluntate viri, h.e. ex conatibus, de­sideriis extra Christum, eti­am illorum qui pro viris in mundo, sc. sapientissimi & sanctissimi ha­bentur. Glass. exegesis Evangelic. part. 1. p. 593. not my will, but thy will be done: The will of Nature sought his preservation: [Page 35]and that is lawful, so it be subordinated unto the will of God, which is to be unto the creature the highest Rule of goodness. Gods will is not to be co-ordi­nate unto any: Though it be good in it self, it is not to be set up equal with Gods will. The supremacy is to be placed there alone.

I now come to speak distinctly un­to each of these particulars.

First, The power of Grace is mainly seen in the subjection of mans will unto the commanding will of God. And so Grace in the will subjects it unto the will of God, in these four Acts thereof.

1. Consensus, the consent of the will. Consentire est cum aliis sen­tire & in alterius sen­tentiam de­scendere; & hoc volunta­tis proprium est; importat non solum de­terminatio­nempassivam, sed activam. Ante consen­sum praecedit consilium, &c. Capreol. l. 1. Sent. dist. 1. q. 2. conclus. 5. Aquin. 1. 2ae. q. 15. a. 2.3. That is, when the will of God is mani­fested as the Rule of Duty, the will doth not stand up in a way of emnity and opposition against it, but ap­proves it as good and the Rule of goodness. Thus it was in Christ, Psal. 40.8. I come to do thy will, thy Law is in the midst of my bowels. It was indeed a difficult service, for he came to be a sacrifice, and yet his will con­sented [Page 36]unto the will of God therein: I lay down my life, This commandment I have received from my Father, Joh. 10.18. This submission also was in Paul, I consent to the Law that it is good, Rom. 7.12. Every unregenerate man, when he doth the will of God, Lex quamvis bona auget prohibendo desiderium malum, & per hoc fit non absolutionis adjutorium, sed vinculum criminis. Aug. de spi­rit. & lit. cap. 4. Jam. 2.8. consents not to his will; he wishes there was no such Law, looks upon the ways of God as unequall, his Commandments grievous: This is a hard saying, who can bear it? The consent of their will, fals not le­vel with the Law as the Rule of Duty: But when a mans will consents to the Law, not only for the soeveraignty of it, as it is a Royal Law, but for the good­ness of it, I consent to the Law that it is good, then is the will of man subjected unto the commanding will of God.

2. Electio est & finis & mediorum: [...] finis po­ [...]a ur pro finc ult [...]o in communi, de co non est d [...]liberatio: ergo nec electio: at si de fine ultimo in particulari ut Deus [...] v [...]sin Dei, de hoc datur deliberatio & deinde electio. Me­dina in 1. 2ae q 13. a. 3. Electio, the choyce of the will: having once consented unto the good­ness of the Law, the will doth chuse it as that which is best, and best for him, as the only way to happiness [Page 37]and the only Rule of life. This act of submission Davids will puts forth, Psal. 119.30.173. I have chosen thy precepts. The word in the Original [...] doth signifie both examinavit & elegit, to try and examine, and upon tryal to chuse. Every man doth chuse what God he will serve, and by what Rule he will walk. The Lord will not force himself upon any man; he doth deal with a reasonable creature in a Co­venant way, Deut. 26 17. Electio se­quitur judi­cium quo ali­quid reputa­tur me [...]us in ordine ad fi­nem. Aquin. 1. 2ae. q. 13. a. 3. unto which the Election and the Consent of the Creature is essentially required: The Lord doth not only give them a Law: for that is an act of Soveraignty and binds, whe­ther the Creature consent or no: but in a Covenant, the consent of the Crea­ture is necessarily included. Burg. vin. dic. legis, p 121. The terms of the Covenant are offered to him and subjected to his choyce. Neither dare I embrace that Doctrine that Adams consent was not necessary unto the first Covenant, because he was bound to accept what God did require; for he was bound freely to consent to the terms of the Covenant, as he was bound freely to obey the precepts of [Page 38]the Law; but yet his consent did con­stitute a Covenant between God and him, which else had remained a Law only. That God did indent with Adam as a publike person, the word is clear; and that Adam knew upon what terms he stood; or else he was ignorant of the nature of his Covenant, (which were dangerous to affirm) and so did neither know the necessity of his obedience, nor the danger of his fall. Now when the soul doth chuse the will of God as best, and best for him; herein doth his subjection to the commanding will of God further consist.

3. Intentio est in aliud tendere; & inde perti­net ad id quod movet ad fi­nem; est ergo actus volun­tatis. Aquin. 1. 2ae q 19. a. 7. Intent [...]o & electio sunt idem motus; fed in [...] di­stinguuntur, quod intentio primò sertur in finem, deinde in media; electio vero primò attingit medium, & deinde finem. Medina 1. 2ae. q. 12 a. 4. Psal. 17.3. Acts 11.23. Intentio, The intention of will: The Law being consented to as good and chosen as best for us; then the aym and the bent of the will is to walk in all things according to this Rule. It is that which he intends in his whole course. Paul proves the good­ness of his conscience by this. Heb. 13.18. That he was willing in all things to live honestly: This was the constant intention and bent of his will, and [Page 39]when the Saints do otherwise, it is praeter intentionem; for they are sted­fastly purposed to keep his Precepts, and with full purpose of heart they cleave to God; when they fall, they are over­taken, Gal. 6.1. It is by way of sur­prize, as that which they intended not. I do that which I would not, Rom. 7.19. Therefore the regenerate part which is born of God, doth not sin. It may be over-born by the flesh, and led Cap­tive, but it consents not to it. The bent and intention of the will is against it all the while. Daven. in col. 1 10. Sufficit quod praecesserit il­la intentio; & in habitu retineatur, li­cet in singulis actibus non cogitetur, &c. Some of our Divines do distinguish between an habitual and an actual intention, and they say though there cannot be always an actual in­tention of God and his glory, yet there must be always an habitual, a constant purpose of obeying God, and submitting to his Law in every thing: for the power of Grace cannot stand with a purpose of sinning.

4. Imperium, Homo non a­git ex neces­sitate naturae sed liberè, sc. modò rationali, hoc est, modo imperii. Ad imperium requiritur dicta­men ultimum intellectus practici; & stante efficaciâ imperii voluntas li­berè movetur. Cumel. de volunt. p. 50. The power and the command of the will; The will is the [Page 40]leading faculty, it hath a strang ruling power over the man: it commands all the faculties of the soul Imperio politico; all the members of the body Imperio despotico. It commands the understand­ing to search, the memory to retain, the affections which are as it were the ebbings and flowings of the will, to go out, towards those objects the will is set upon. If the will move towards any object, the eye looks, the hand works, the feet haste towards it, with all manner of readiness and unwearied­ness, because the will commands it.

We have all known how power­ful the commands of the will were, and how unwearied in ways of sin, Mich. 7.7. [...] [...] [...] Ad malum manus [...] reddun, sc. apta [...] peritas, [...]. Merde. [...]. Sept. when we did evil with both hands earnestly, fulfilling the wills of the flesh and of the mind. Therefore Rom. 7.5. Sin is compared to a Husband, and the Soul to a Wife, because the will of sin is the law of the soul. And as it is in sin, so tis in Grace also; Grace being the Law of the mind, Rom. 7.23. And the end of the Law is Obedience. Now though Grace be in the whole soul, yet the Commanding power of it [Page 41]is chiefly in the will. For Grace doth act in the soul according to the nature of every faculty. In the understanding searching into the will of God as the Rule of Duty; in the memory laying up the Commandments as the great­est treasure; I have hid thy Law in my heart. In the affections also, the soul goes out to it; Oh how do I love thy Law! thy precepts are my delight, I hope in thy word, I have rejoyced in thy Testimonies more then in all riches. But the com­manding power over all these, comes from the will; therefore the Law of the minde is mainly seated in that faculty which commands the man. Now when this imperium of the will is exer­cised over the whole man (for the Law of God bringeth all into subjection thereunto as the Rule of Duty) then is mans will brought into a perfect and compleat subjection unto the will of God.

Ʋse. If the power of godliness doth mainly consist in the subjection of our will to the commanding will of God: This serves as an Exhortation mainly to place your Religion therein. Godliness consists [Page 42]not in reasoning and Disputing, but in willing and doing; when there is much inquiry what the will of God is, with a resolution of will not to do it, that the Lord hates; as they did in Jeremiah 42.5, 6. The Lord be a true and a faith­ful witness between us, (say they to the Prophet) If we do not according to all things for the which the Lord thy God shall send thee to us, whether it be good, or whether it be evil, we will obey the voyce of the Lord our God; and yet after so so­lemn calling God to witness upon their souls, they say, Jer. 44.16. The word that thou hast spoken unto to us in the name of the Lord, we will not hearken to it; but we will certainly do whatsoever goeth out of our own mouth. To enquire what the will of God is as a Rule of Duty, to no other end but with the greater ob­stinacy to oppose it, and neglect it, is the greater abomination, and the Lord abhors it.

To enforce this Exhortation of sub­jecting our wils to the commanding will of God, we may take these consi­derations.

1. Consider: The Commands of God [Page 43]are the highest testification of the sove­raignty of God. The Lord hath an abso­lute soveraignty over the Creatures. He is the only Potentate, King of Kings, and Lord of Lords, 1 Tim. 6.15. And this so­veraignty lieth mainly in two things: In his Decrees, appointing the Creatures to their ends, and in his Laws, prescri­bing their ways; and the subjection of the will of man, or a receiving of the Law into the will, is the highest honour to the Law, and the greatest acknow­ledgement of the soveraignty of the Law-giver; Sub lege fa­ctus est quia sponte se in­terposuit ad eam patri cōpensationem reddendam, nec solum formam servi accepit ut subesset, sed etiam servi mali ut va­pularet. Parker de descensu. l. 3. 52. Gal. 4.4.5. we see it in the Lord Jesus Christ: he was in his person not bound to the Law, therefore there was a superlegale meritum that followed up­on his obedience: yet his subjection unto the Law was the highest honour done to the Law, and his receiving the Law into his will (Psa. 40.8. Thy Law is in the midst of my heart) was the greatest acknowledgment of the soveraignty of God; for whatsoever honours the Law, exalts God, and sets him upon him his Throne, which is never done till the Law commands the will, which is the commanding faculty of the soul.

2. Herein the power of the Law is most gloriously seen, in that it can subdue the will; for till then, the man is never overcome: you may kill him, but you cannot conquer him. There may be a kind of force and violence offered un­to the other faculties; the understand­ing may be overcome with light, which though it would it cannot keep out (for there is a principle in all men to be willingly ignorant, 2 Pet. 3.5.and to imprison Truths in unrighteousness, Rom. 1.18. because they hate the light:) The conscience also may be awakened, though men endeavor to their utmost to speak peace to them­selves, Esay 50.11. to kindle a fire of their own, and compass themselves about with their own sparks: but the will is so free, that no kinde of violence can be offered to it. Therefore the conquest of the will is always by its own consent; as a wo­man by her own consent comes into subjection to her Husband: this sub­duing of the will, is that wherein the power of the word mainly consists; its called the power of God to salvation, Rom. 1.16. That is, it is the instru­ment by which he puts forth the [Page 45] exceeding greatness of his power; though there be a great power put forth in the common works upon the other faculties: yet when Omnipotency works by the word, it appears mainly in this, it subdues the will.

3. Herein properly the liberty of the soul consists. If the Son make you free, you shall be free indeed, Joh. 8.36. Liberty therefore is a priviledge which the Saints receive by Grace. Now this liberty of a Christian, though it be ra­dicaliter in intellectu, yet it is formaliter in voluntate: The proper seat of Liberty is the will. Now this Liberty doth not consist in an absolute indifferency either to chuse or refuse without a respect to the end. There is an indif­ferency indeed servato ordine finis, Voluntas eò liberior estquò gratiae Dei subjectior fu­erit. Aug. Epist. 89. with a continual respect to the utmost end, the chief good; now what is the way that leads to this chief good? what is the Rule that directs to this utmost end? is it not the word of God? Melior est cum totus ad haeret at (que) constringitur incommutabili bono, quam cum inde vel ad seipsum relaxatur. Gibeu. de libert. creat. l. 1. cap. 3. Libertas est amplitudo ex adhaesione ad Deum, quae tantò major & illustrior, quantò propius ad Deum accesserimus. Therefore this the soul is to be acted [Page 46]by, and therein its liberty consists: when the will is acted by any inferiour Rules, so long the man is under bondage. Therefore when we come to Heaven, our wils shall be acted wholy by Gods will; therefore our Li­berty shall be perfected; where the Spirit of the Lord is, there is liberty (saith the Apostle) 2 Cor. 3.17. The reason is, because where the Spirit is, the soul is enlightned by the word of God, and the will subjected thereunto; in which properly doth consist the Liberty of the man.

4. The subjection of our will unto the will of God doth pro hoc statu perfect our obedience. Our best Services are mixed with many imperfections, Lava lachry­mas meas Dominc. Aug. Job. 1.1. [...] vide Caryl in loc. that our prayers had need be perfumed, our tears washed, and a sacrifice offered daily for the iniquity of our holy things; yet is there a kinde of perfecti­on in the obedience of the Saints in this life. Ignorantia & infirmitas vi­tia sunt quae impediunt voluntatem; nunc delectatur, nunc non delectatur, ut noverit non suae facultatis esse sed divini muneris. Aug. de peccat. merit. & remiss. l. 2. c. 17. The Philosopher observes that there is Duplex aequalitas, rei & [Page 47]voluntatis; now though in respect of the thing, we shall always fall short of the Law, yet the subjection of the will makes the Law and the heart even, though in the actions there are ma­ny defects. Rom. 7.19.20. 2 Cor. 8.10.12. And the Grace of the Gospel accepts the will for the deed.

5. It is the subjection of our will to the commanding will of God, Matth. 11.30. which only makes the ways of God sweet, and the commands of God easie. David saith, The Law was sweeter to him then the hony. Christ saith, Psal. 19.10. 1 Joh. 5.3. My yoak is easie, and my burthen light; The Commandments are not grievous; and it is the subduing of the will works all this. Omnia quippe fiunt charita­ti facilia; cui uni Christi sarcina levis est; aut ea una est sarci­na ipsa quae levis est: Durae sunt timori, leves amori, &c. Aug. l. de nat. & grat. c. 69. What a man does willing­ly, he doth with ease and delight: Whereas a small thing done against the will, is looked upon as a very burthensome service: It was no great labour for Haman to lead Mor­decai's Horse, yet it was a very burthensome and an offensive service, because his will was against it.

6. It is willingness that brings the reward. Esth. 6.13. A Dispensation of the [Page 48]Gospel was committed to Paul: and if I do it willingly (saith he) I have my reward, [...]. Arist. Ethic. l. 4. cap. 1. Libentèr & ex animo, ipsum amans Evangelium & fructum Evangelii quaerens. Est. 1 Cor. 9.17. Some preach Christ of Envie, and some of good will, and they on­ly have the reward of their service, Phil. 1.15. Therefore the Apostle exhorts those that feed the Flock of God, and have the over­sight of them, to do it not by constraint but willingly, 1 Pet. 5.2. And Paul would have Philemon to grant his re­quest, not of necessity, but willingly. Philem. 14 And the reason of all is this, because if we do it willingly, we have our reward: But unwil­ling services are neither accepted nor rewarded.

There remain three great questi­ons concerning the commanding will of God, very necessary to be spoken of, before we conclude this point.

Quest. Quest. 1. Some will be ready to say, I finde it very hard, yea impossible to nature to bring my will into [Page 49]subjection unto the will of God; Quis coram Deo innocens invenitur, qui vult fieri quod vetatur, si subtrahas quod time­tur? Ac per hoc in ipsa voluntate reus est, qui vult facere quod non licet fiert. sed [...]de [...] non facit quia impunè non potest fi cri. Nam quantum [...] ipso est mall [...]t non esse justi­tiam peccata prolnbentem, at (que) punien­tem. Et u­ [...] (que) si mall [...] non esse justi­tiā; quis du­bitaverit quod ctiam si posset auferiet? Ac per hoc quo­modo justus est, justitiae talis inimicus; ut eam si potestas detur praecipientem auferat; ne comminant [...] vel judicantem ferat? Aust. Epist. 144. Lex carer est spiritualis & vere infernus; conclusus non odit peccatum, sed carceren odit, & ex corde dolet sur se non liberum esse & posse furari. Luth. in Gal. 3.22. Psal. 2.3. [...]. Sylburg. Etym. my understanding is often convinced, my Reasons answered, my Conscience over awed; and yet my will doth rise against my own convictions; that though I am forced to acknowledge, that it is the truth of God, yet I would not have it so; but that is du­ty which I would not have a duty: and that is a sin which I would not have a sin, and therefore I hate the Law of God; and if it were in my power I would blot it out of the Book, that it might never stand upon record against me: It is with me in this as it is with the De­vils, Jam. 2.19. They believe & tremble; The word [...] exhorrescunt, notes a high degree of horror and fear, which doth proceed from a high degree of conviction; and yet the opposition of their wils is as great against the Law of God, as ever it was; And their conviction doth raise up their spirits to [Page 50]a direct opposition; that their faith serves to no other end, but to raise the ma­lice and strengthen the obstinacy of their wils. I do many times abstain from sin in the act, which my soul loves, and I do perform many acts of duty which my heart is not in, but draws back from God in the whole performance; and so as Austin ob­serves, In ipsa intus voluntate peccat, qui non voluntate, sed timore non peccat: Spira did complain of a wound upon his will; which is the greatest plague that follows upon sin, and the greatest Judgement of God inflicted upon the sinner: Seeing therefore there is in my will such a continued opposition; how should a man get his will brought into subjection, and into a full and compleat submission unto the will of God?

Answ. Ans. Ephes. 2 3. Job 34.37. Esay 40.12. Ezeck 2.3, 4. Gen 49 6. Jer 44.16. Luk. 19 27. 2 Tim. 2.26. Whosoever shall seriously con­sider the wills of the flesh, that are in a man, the rebellion, stoutness of heart, self­willedness, though against reason, and in all this from the snare that Satan hath upon the wils of men, leading them captive according to his own will, he [Page 51]may well sit down discouraged and say, How can these things be? how is it possible that ever the will of man should be subjected unto the will of God? Sub lege est qui timore supplicii quod lex minatur, non amore justitiae se sentit abstinere ab opere peccati: nondum liber nec alienus à voluntate pec­candi, in ipsa enim voluntate reus est, qua mallet si fieri pos­set: non esse quod timeat, ut libere faciat quod occultè desi­derat. Aug. de nat. & grat. cap. 57. Nihil erat aliud quam velle [...]re, sed velle fortiter & integre, non semisanciam hac at (que) hac versare & jactare vo­luntatem, partem assi [...] gentem cum alia parte cadente luctan­tem. Multa faciebam quae a­liquando volunt homines & non valent. Faciliùs obtempe­rabat corpus tenuissimae volun­tati, quam ipsa sibi anima ad voluntatem suam magnam in sold voluntate perficiendam. Aug. Conf. l. 8. cap. 8. some compulsory submission there may be by a spirit of Bondage, and from a principle of slavish fear: some lazie velleity unto du­ty there may be, from the common convictions of the spirit; grounded upon hopes of happiness and heaven, and thereby may be raised a languid and incompleat will; yet tis ever with some secret exceptions and reser­vations; but to have the will brought to a total and chearful submission, to an universal resignation to the commanding will of God, surely this must be the finger of God, and the work of an Almighty power, which works both the will and the deed, Phil. 2.13. Si Deus per gratiam non dederit voluntatem, nunquam potest homo in Deum velle credere. Fulg. [Page 52]And as it is a work of Almighty power, Cor pr [...]mum nascentibus in utero for­mari trad [...]t Plin. l. 11. c. 37. primo ammari, Va. les. l. 2. contr. medi [...] c. 6. Hebraet totum reg men ham [...] ­n [...] [...] ­buunt & ow [...] [...] [...] mam in cord [...] coll [...]care vi­d [...]ntur. Flac. clavis scrip. part. 1. pag. 176. Math. 19.26. so it is a work that God hath under­taken; I will take away the heart of stone, and I will give an heart of flesh, Ezek. 36.26. What is meant by a heart of stone? we are to understand voluntatem in vi­tiis obfirmatam, a will hardened and obstinate in evil: and by a heart of flesh voluntatem gratiâ & spiritu docilem & renovatam: A will renewed, sub­dued, and made pliable by the Spirit of Gra [...]e. This is only Gods gift, Gods work, which though it be impossible to man, yet with God all things are pos­sible.

Now the way which commonly the Lord takes to subdue the will of man to his commanding will, is by these steps and degrees. Jer. 31.33. 2 Co [...] 3.3. Ephes. 1.17. [...]. Arist. Ethicl. 1. cap. 13.

1. There is an act of spiritual illumi­nation, inlightning the understanding, seriously and savingly to apprehend the truths of God, and the things of eter­nity: For the will being in its own na­ture potentia coeca, it can chuse nothing without a dictate of the understanding going before. I conceive it therefore a truth, that the will doth necessarily [Page 53]follow the ultimate1. Voluntas à sola simpl ci apprehensione non movetur, sed ult [...]ius requiritur ju [...]licium pra­ct. cum. A­quin p. 1. q. 83 & 1. 2ae. q 77. Medi­na 1. 2ae q 9. a. 1. 2. Judicium practicum di­stinguitur in jud cium de­nunciativum & executi­vum. Navar­ret. controv. to. §. 1. 3. Ʋltimo d [...]ct [...]mine posito. volun­tas necessariò determinatur, & t [...]men li­bere mov tur. c [...]nt. [...]uarez in Metaph. disp. 19. sect. 6. Cumel. de voluntate, c l. 1 pag 63.dictate of the mind, which being once thoroughly enlight­ned, and seriously possest with the ad­equate truth and goodness of things spiritual, these being propounded to the will, it cannot reject them; for the liberty of the will is not a blind and a brutish head-strongness, but a rational perfection. The minde being spiritually enlightned, and thereby ele­vated and actuated from Heaven, this is called the teaching of the Father, Joh. 6.45. The conviction of the spirit, Joh. 16.8.11. The spirit of wisdom and revelation, Ephes. 1.17. Collyri­um ocu [...]orum medicina est, & ad spiritualis coec. tatis nost [...]ae medelam eleganter transfertur. Gloss. Rhet. Sacra. pag. 340. Imo [...]tra à Deo clarum conspectum mysteriorum Dei, & reram futuraru [...]. Grotius in Apocal. [...]. Sylburg. in [...]. The eye salve, Rev. 3.18. This puts the Law of God into a mans inward parts, that he seeth a truth and a reality in those things which before he only saw in the noti­on. That which formerly he heard by the hearing of the ear, now his eye sees; for as sin came in by the understan­ding, [Page 54] [...] pro­prie ad intel­lectum perti­net. unde [...]. The woman was deceived, 2 Cor. 11.3. 1 Tim. 2.14. Gen. 3.13. by the same way God will bring Grace into the soul; for he will not invert the order of the faculties, Vocatio alta est & secreta, qua fit ut legi at (que) doctrinae accomod [...]mus assensum. Gratia prae­venit hominis voluntatem bonam, nec e­am cujus­quam invenit in corde sed sacit. H [...]mi­nes ad s [...]ips [...] omnipotentis­sunâ volun­tate conver­tit, ac v [...]len­tes ex noten­tibus secit. Aug. Epist. 107. De grat. & li­bero Arbit. cap 16. C [...]r est ca­mera omnipo­tentis r [...]g [...]. Corda fideli [...] caelum sunt. Aug. sermon. de redempt. but they shall all act according to their natural subordi­nation.

2. From hence there follows a thorough and effectual determination of the will, to embrace the ultimate dictates of an enlightned understand­ing, chusing spiritual truths as its own portion, which compleats the writing of the Law in the heart, Jer. 31.33. which is not only the putting of spiri­tual and saving light into the under­standing, but putting a sutable princi­ple also into the will, framing and fashioning it to accept and embrace those truths, which the understand­ing was fully prepossessed of, Praebendo vires efficacissimas voluntati. Aug. making a man with full purpose of heart to close with and cleave to God. The will is the chief seat of the soul, The chamber of the great King; therefore the main residence of Grace is in it; so that though by a natural impotency in us, [Page 55]the executive power is suspended, yet a man can say to will is present with me, when I finde no strength to perform, Rom. 7.18. Its true that Grace doth not in this life take away In voluntate manet resisti­bilitas connata, adnata, & actu­alis. Gratia non tollit resisti­bilitatem connatam quae est propria passio voluntatis; nec adnatam ex voluntatis depra­vatione, qua gratiae resistere potest & solet; nec resistenti­am actualem, sed actuatem re­sistentiam vincentem. Ward. concio ad C [...]erum in Philip. 2.12.13. omnem resistentiam actua­lem, sed vincentem; the will doth actually resist, but Grace over-rules it, that in its resistance it doth not overcome; it resists quoad pugnam, non quoad victori­am; to a conflict, not to a conquest. Grace is judge­ment brought forth to Mat. 12 20. Si vere volu­mus defendere liberū arbitri­um, non oppo­nemus unde fit liberum. Qui oppug­nat gratiam illuminantē, qua nostrum ad declinan­dum à malo & faciendum bonum libera­tur arbitriū, ipse arbitriū suum adhuc vult esse cap tivū. Aug. E­pist. 107.victory in the end. Neither is this determination of the will by Grace contrary to its liberty; it sets it at liberty rather, be­cause it is done by a precedent light in the understanding. If indeed the will had an object forced upon it, which the understanding did not dictate to be best pro hic & nunc, then there was vi­olence offered to it; but for the will to chuse that which the understanding doth determine it unto as best, in this doth the liberty of the will properly consist. The Spirit of Christ being a [Page 56]Spirit of Liberty, Eccles. 12.3. Extremā vi­sus imminu­tionem; quam indigitat per obscurati [...] ­nem videnti­um per fene­stras. Joan. Coch. in Eccles. Anima est secundum suam essenti­am toto cor­pore & tota in qualibet parte. Joan. Scharf. Phy­sic. l. 6. c 1. § 7. doth act every facul­ty modo sibi proportionato, according to its place and subordination in the soul; as the soul hears in the ear, works with the hand, looks out at the windows of the eyes: so the Spirit of Grace works in the understanding to apprehend the things of God, and in the will to chuse them, acting every faculty to­wards spiritual objects according unto its nature for spiritual ends.

3. There follows in the soul strange secret allurements of the Spirit, which are a great means to sweeten the choyce and make the will more chearful, and full therein. For the Spirit of Grace is the [...] dicitur, id quod causam dat summi gaudii. Joh. 15.11 & 17.13. Grot. in Heb. 1.9. Oyl of glad­ness, not only in Christ but in all the members of Christ, Psal. 45.7. that they chuse freely, and with delight things spiritual, and afterward re­joyce and glory in their choyce: That if a man were set free and left to his liberty, he would make the same choyce to eternity. As Paul doth, Phil. 3.8. I count all things but loss for the excellency of the knowledge of Christ my Lord, for whom I have suffered [Page 57]the loss of all things; and he did not repent of the bargain, but adds, and I do count them but dung that I may win Christ. As a woman that loves her Husband, Pelliciam ad me blandis verbis, & co­nabor persua­dere ut relictis amatoribus mecum re­deat in gra­tiam, Mercer. [...] Duobus ver­bis redditur à Sept. [...]. Exod. 22.16. [...] & [...]. Deut. 11.16. Conrad. Kirsher. Ne (que) est nulla notionum convenientia; est enim stoli­ditas illa, qua quis menda­cio applaudit, cordis nimis latè patentis supinitas, quod debet arctè custodiri. Coccei. in Job 31. is so fully satisfied in her choyce, that she saith, If I had all the world before me, I should chuse no other. Therefore we reade of the perswasions of the Spirit, Gen. 9.27. The allurements of the Spirit, Hos. 2.14. The word in both places is [...] which signifies to perswade, or intice, or blandiendo de­cipere, to deceive one by fair words. It is used sometimes in a good, sometimes in an evil sence: Sometimes for the allurements of Satan in ways of tempta­tion, though he doth meet with the will of man wholly determined by a principle of evil, as it is in all unrege­nerate men; yet to act this will, he hath his perswasions and enticements. Job 31.27. If my heart hath been se­cretly enticed: Besides the determina­tion of a mans will to sin, there are allurements of Satan, which act this will with more chearfulness, and de­light. [Page 58]So it is with the Spirit of Christ, he hath his secret perswasions and allurements, which facilitate the work of the will, which is in a great measure determined to good before hand. Cant. 6.12. Or ever I was aware, my soul set me in the Chariots of my willing people. For so much the word that we render Amminadib doth signifie, when the heart is caught up, and stoln away after Christ, fully and freely, we know not how. This is a further way that the Lord useth to make his people wil­ling in the day of his power.

4. By giving a man an experimen­tal taste of the comfort, peace, sweet­ness, and security that is in holiness and the ways thereof. Therefore we read in Scripture of spiritual senses of the Saints. They are said to have their senses exercised [...], Quid est isle sensus spiri­tualis? est spiritualis rerum divi­narum expe rientia; qua in nobis ipsis per gratiam Dei sentimus & gustamus in corde nostro bonitatem & amo­rem Dei; ex qua quam vera certa (que) sit tota divina sapientia experimur. Zanch. in Philip. Heb. 5.14. And the Apostle prays, Phil. 1.9. That they may abound in all knowledge [...] and in all sence. Experience is nothing else, but [Page 59]the bringing of things to sence, and thereby tryng the truth and goodness of them. Therefore what we have brought to sense, we call an experi­ment. Spiritual experience therefore is a bringing of things to a spiritual sense: And this is a very glorious work of the Spirit, thereby bringing on the will to chuse the things of God, and to go out to them more abundantly, in which it hath formerly found so much sweetness and contentment: And though there be a taste that unregene­rate men have let into the soul by the common works of the Spirit, tasting the good Word of God, and the powers of the world to come, Heb. 6.4. Yet this taste is but of the good things that come by them, not of the goodness that is in them. Now there is nothing in the world doth carry the bent of the will towards an object with greater eager­ness then this, that it hath tasted, and knows what is in it, and that the man is not deceived. It is so in the ways of sin; an experimental taste of the sweetness of it doth draw out the heart, and engage the will, much [Page 60]more then the bare notion and contemplation could do. As Plutarch re­ports of the Gauls, when they had once tasted the sweet Wine of Italy, they were never satisfied till they had conquered, Vini, olei & liquaminis exportatio lege Imperiali interdicta est; ne Barba­ri gustu ille­cti promptiùs invaderent fi­nes Romano­rum. Leg. 1. Cod. quae res exportari non debeant. and possessed that Land, where such excellent Vines grew. And for that cause the Lord sent searchers before into the Land of Canaan, that the people tasting the precious fruits of that good Land, of which they had such clear and manifold promises, they might be the more encouraged and quickned at the command of God to enter, what hardships or oppositions soever they met withall in that en­terprize.

The Historian therefore hath ob­served of the Inhabitants of Chyna; Exteri in loca regni interiora non admit­tuntur;Boterus in Catalogo Imperiorum.tantum in oris maritimis concedi­tur commericum. They admitted none to Trade in the heart of the King­dom, but onely upon their Borders, and in maritine Towns: least the good­ness and riches of their Land being discovered, should stir up in the Neighbour Nations a desire to invade [Page 61]them. It is therefore generally made by Interpreters, an impolitike vain­glory in Hezekiah, to shew his Trea­sures unto the Embassadors of the King of Babylon, 2 King. 20.12.13. thereby to inflame their desires to become Masters and Owners both of his Land, and of his Treasures, which shortly after they did. Whosoever he be, whose heart doth rise against the Law of God, and whose will doth not submit there­unto, look up unto the Spirit of Christ, for the putting forth of these acts up­on the soul: For the more or less the Spirit doth exercise these, the more or less is the will brought into a con­formity unto the will of Christ. And this is the main ground of the differing degrees of Grace in the Saints, which doth consist in a conformity of our will unto the will of God.

Quest. Quest. 2. It may be further said, that there remains corruption in the best men, and that in the will as well as in any of the other faculties. The Law of the members comes forth from the will, as well as the law of the minde. A godly man finds in himself a two­fold [Page 62]will, that he cannot do the things he would, Gal. 5.17. Godly men may sin presumptuously; therefore David prays against it, Psal. 19.13. The word in the original [...] signifies à super­bis, so that presumptuous sins are made up of two things:

1. They are sins against knowledge, in which the will is engaged; 'tis sinning wilfully, not ignorantly.

2. When the Law of God opposes a man in this way of sinning, and his heart doth rise against it, through pride and contempt of the Authority of God. And the word [...] keep back, notes a proness thereunto in the best men, if if they be not restrained by Grace. They may sin with deliberation, con­sent, delight.

How then should a man know whe­ther he doth sin with the whole con­sent of will? How should a man discern that there is Grace in the will, when there are constant risings and op­positions against the will of God? How should a man be able to say, my whole heart is not in it? though I sleep yet my heart wakes; how should a man be [Page 63]able to discern Grace in the will even then when there are the strongest actings of the will for sin?

Answ. Answ. It is true while we live here, there will be a mixture of corruption in the will, as well as in any other fa­culty. For Grace and sin are mixed in the same soul, as wine and water in the same cup; there is no part of it per­fect wine, or perfect water. Hereafter indeed the will shall be perfectly set free and determined only unto good for ever, as it is in the Angels and the souls of just men made perfect. For that is Liberty which comes near­est to the nature of God, who is the most free Agent. Therefore that which the Schoolmen call Libertas contraria confisting in a posse velle bo­num vel malum, a power to will good or evil, this is not properly liberty, neither did the liberty of Adam in his Creation consist therein. Quid erit liberius libero arbitrio, quando jam non poterit servire pecca­to; quae futu­ra erit homi­ni, sicut facta est Angelis sanctis, merces meriti? prima libertas erat posse non peccare; novissima autem erit multò major, non posse peccare. Aug. de cor. & grat. cap. 11. Liberum arbitrium est eadem facultas cum voluntate, idem (que) objectum sortita est. At objectum voluntatis est bonum. Objectum ergo liberi arbitrii bonum est. Potentia peccandi ne (que) libertas est, ne (que) pars libertatis. Gibenf. de libert. creat. l. 1. cap. 31. For liberty [Page 64]is a perfection, it is in God, in Christ, in the Angels; but à posse peccare, a power to sin, is an imperfection, which shall be taken away in Heaven, and the soul determined perfectly to that which is good for ever. Yet while we live here there will be a double principle in the will, and sin will act therein as well as in the rest of the fa­culties; yet a man that will observe, may discern the actings of Grace, in his will even in the midst of the workings of corruption; and that by these three rules.

1. Before the sin; the intention of the will of the Saints is in all things to please God, Act. 24.16. 2 Cor. 1.11.12. Heb. 13.18. Angelicam perfectionem non assequor; [...] saltem habeo; studium seri­um honestè conversandi in omnibus actionibus vitae. Par. Gratia in renatis est habitualis intentio placendi Deo in om­nibus; nec in eodem corde moratur cum proposito peccandi. Daven. in Col. 1.10. We trust, [...], we are perswaded, or we are confident that we have a good con­science in all things; upon what is this perswasion grounded? he adds [...] willing in all things to live ho­nestly, 2 Cor. 5.9. We labour [...] ab honoris appetitu originem trahit; usu tamen traductum est, ad omne id quod magno studio & contentione agimus. Grot. in Rom. 15.20. [...], we ambitiously labour, that whether [Page 65]present or absent, we may be accepted of him. That is, this is the constant bent of our soul, [...]. Chrys. in loc. [...]. Oe­cum. the serious intention of our will, always to walk worthy of God un­to all well pleasing, Col. 1.10. And in this doth sincerity property consist; that whensoever a godly man sins, he is surprized and overtaken, Gal. 6.1. contrary unto his general purpose, and the habitual bent of his will, as hath been formerly mentioned.

2. In the very act of sin; there is a principle in the will that doth rise a­gainst it, that doth not approve of what is done, [...]. Chrysost. in Rom. 6.12. though by the power of temptation and corruption it be over­born. Rom. 7.15, 16, 17. The good that I would, I do not; but the evil that I would not, that do I. There is something in the will that doth rise against it, e­ven when a man doth it. Indeed in the very act of sinning, it is hard to discern it. As in water hot on the fire, though by reason a man knows that there is a principle of cold in it, yet at present it is hard to discern it: So, there is a prin­ciple, a bent of the will for God even when its led captive. For the will is [Page 66]not over-come. For if there were a total and an universal resignation of the will to sin, it were no more a captivi­ty, this would constitute sin in domini­on; but when a man is under force, that he can say, my will did never wholly consent to it; for that which is born of God doth not sin, the regenerate part doth never sin, or consent to sin, even when sin is acted by the unregenerate part; but he can say, though I sleep, yet my heart wakes, Cant. 5.2. Therefore it is not I that do it, Aliud est non habere pecca­tum, aliud non obedire; Aliud est im­plere quod praeceptum est, aliud est per quendam conatum saltem id agere quod scriptum est. Non sic manet peccatum ut ejus non sit facta remissio; sed manet su­peratum & peremptum si non illicitis consensionibus reviviscat. Aug. de peccat. & remiss. l. 2. c 28. but sin that dwelleth in me, I am not wholly over-come. It is but a forced subjection, my whole will is not in it.

3. [...]. Chrysost. in Rom. 7. After the act, the man allows not what he hath done, Rom. 7.15. What I do, Iallow not; [...] I know not with the knowledge of allowance and approbation. Sin may so far by the power of temptation overcome the will, as to lead it captive to conceive, [Page 67]and commit with some kind of consent and delight, but post factum scelus agnos­citur. After the act, a godly man allows it not. The temptation for the present may prevail, and after the sin com­mitted, he may seem for a while to approve the act; we see it in David, Vitium ira­cundiae obje­cerat Deus; Jonas sibi in sua insania indulget. Quum talis contumaciae exemplum cernimus in sancto viro; quanto magis quis (que) nostrū metuere de­bet? Cal­vin. and Jonah, cap. 4.9. who justified his pre­sent passion, against the expostulations of God, I do well to be angry even unto the death, but he lay under the power of the temptation all the while, and was not yet come to himself after sin­ning; but when a man comes to himself, he reviews the sin with more self displacency and abhorrencie then ever he was carryed after it with love be­fore. As we see in Peter, he went out and wept bitterly; and in David (though the matter of Ʋriah was the great blemish of his life, 1 King. 15.5. He was upright in all things save in the matter of Uriah) yet afterward it cost him broken bones before he recovered his peace. For Grace in a godly mans heart is as a Fountain, Matth. 12.35. Jer. 6.7. A good man out of the good treasure of his heart [...] casts out good things. The metaphor [Page 68]is taken from a fountain casting forth of water. If you cast mud into a Foun­tain, [...] significat vel ruptum re­sarcire, re­dint [...]grare, Matth. 4.21. Mar. 1.19. omnibus nu­meris absolu­tum reddere ut nihil desit aut rodundet, vel membrum luxatum suo loco reponere. [...]eza. it will never cease till it work it self clear again, Gal. 6.1. [...] set him in joynt again. A godly man under sin, is as one that hath a bone out of joynt, always in pain till it be set a­gain in its own place. These are the Rules by which a man may know, whether there be an habitual conformi­ty in his will unto the commanding will of God, even then when the actings of the man fall contrary and crosse thereunto.

Quest. Quest. 3. But some man may say, I bless God my will is subdued unto the will of God, that I am ready to say, be the command never so diffi­cult, be the service never so unpleasing and unacceptable to flesh; speak Lord for thy servant heareth, Here I am, send me, Isay 6 8. But while we live here, we know but in part; there is a great blindness in our minds, [...]. § 15. that we know not what the will of God is; veritas in puteo; In some cases the will of God lies deep. Nazianzen, Orat. 29. [Page 69]branches all things under three heads: 1. Some things we know: 2. Some things we daily study and endeavour to know: 3. Some things are reserved for glory in the life to come.

By this means I am many times at a loss in my own thoughts, my way is hid, I know not whether to turn aside to the right or the left hand. In such cases how should I do to know what the good and perfect and acceptable will of God is?

Answ. Answ. Herein I shall give you first some general Rules; secondly, some more particular directions.

First, The general Rules are clearly laid down in the word, and they are these:

1. I must not do the least evil to pro­mote the greatest good; which is the Do­ctrine of the Apostle, Rom. 3.8. Be­cause there is no good that can re­compence the evil of sin, that being the greatest evil. If there could any good come by sin, that could recom­pence the evil of it, that might be embraced; but Ad sempiter­nam salutem nullus ducen­dus est opi­tulante men­dacio: non e­nim malis convertentiū moribus ad bonos mores convertendus est. L. ad Con­sentium de mendacio. c. 21. Mallem mun­dus à peccato Gehennam intrare quam pollutus in coelum. Austin hath determined, [Page 70]that if the salvation of the world might be procured by one officious lye, Cōditionaliter intelligendū est, & hoc moderamine, si id salvâ pietate liceat. Glass. Rhet. Sacr. p. 477. Dilectionis hunc esse per­petuum limi­tem ut ad aras us (que) procedat; quod si ergo in Deo, non extra Deum diligimus, nunquam erit nimius noster amor. Cal. It is not to be under­stood of a se­paration from the Spirit and Grace of Christ; but from the glory and the comforts of Christ. If he had desired the first, he had sinned; for we should not desire to be in a sinful condition to save all the world. Burroughs Moses choise, p. 523. 524. the world was rather to be destroyed then the sin committed. And Anselm professeth he should count Hell a good peniworth, if exchanged for a sin. Hell being only contra bonum creatū, Sin con­tra bonum increatum; The one against a created, the other against an uncreated good. Neither can I look upon that Interpretation as strained of that place, Rom. 9.3. I could wish my self accursed from Christ for my kinsmen according to the flesh; That is to be separated from him in happiness, though not in holiness. Its true, happiness and holiness cannot be separated, neither could Paul be separated from Christ in either. And that Rule of Luther is true, Amor ex­tatious procedit etiam ad impossibilia. Love may carry a man to desire things impossible, but not things unlawful. But for the Apostle to have wished himself to have been separated from Christ in holiness, had been a sinful wish, and therefore not to be desired for the highest good whatsoever.

2. The greatest evil of suffering is to be chosen, rather then the least evil of sinning. Therefore it is made a fruit of Moses Faith, that he chose rather to suffer then to sin, Heb. 12.25. And its made a great part of their wickedness to chuse iniquity rather then affliction. Job 36.21. [...] cum [...] dile­ctionem rei denotat in comparatione alterius mi­nùs dilectae, cum animi affectione & complacentia. Cocceius in loc. Nemo potest convincere aliquando esse men­tiendum, nisi qui poterit ostendere aeternum aliquod bonum obtineri mendacio. Sed tanto quis (que) ab aeternitate discedit, quantò à veritate discordat. Aug. de mendac. cap. 7. If there be any thing that doth appear to be a sin, we must say with Cyprian, In re tam sancta nulla est deliberatio, I am concluded under the will of God, I cannot do this great wickedness and sin against him.

3. Non omnes leges quas Magistratus condit subdi­torum obli­gant conscien­tiam; non tan­tum obedire recusant A­postoli; sed etiam decla­rant se teneri ad non obediendū; est minister Dei, est [...] non igitur obligant leges ad ea quae Deus declaravit illicita; & quod in legibus Reip. declaratū est injustum at (que) iniquū. Caspar Streso com. pract. in Act. Prov. 29.25. We must in all things obey God ra­ther then man, Acts 4.19. If the com­mand of man doth fall cross to the will of God; then you must not be the servants of men. Therefore were the people of Israel oppressed and broken in Judgement, because they willingly walked after the Commandment of their [Page 72]Rulers, Hosea. 5.11. I confess the fear of man is a snare; but whensoever it is objected, we are to sanctifie the Lord God in our hearts, making him our dread and our fear.

4. In ambiguis licet charitas semper deli­gat meliorem partem: ta­men vitio non caruit Rebec­cae dolus; scie­bat immuta­bile esse de­cretum quo electus & a­doptatus fue­rat Jacob; cur non patientèr expectat, dum reipsa confir­met Deus quod è caelo pronunciavit? Calv. in Gen 27.5. Saepè fieri po­test ut hoc ve­lit homo ma­lâ voluntate, quod Deus vult bo­nâ, &c Aug. enchir. c 101. Deus non tantū jusserat ut tolleret idololatriae authores, verū etiam ipsam extirparet; ille caede contentus alteram mandati divini partem prorsus neglexit. Ita quod à Jehova praecipitur à Jehu efficitur, sed non ex eodem principio, non eodem animo & intentione. Tarnov. Good intentions will not justifie bad actions, neither will good actions bear out evill intentions. For the intention is not the Rule but the Command­ment; and if that be transgressed, it matters not what our intentions are. Rebecca had a good intention in putting Jacob upon an unlawful way of getting the blessing. For the Lord had said, the elder shall serve the younger; but her good intention doth not justifie her action. And on the contrary, Jehu did a good action, but with an evil intention: Therefore as from him, the Lord ab­hors it. Reformation in Rulers upon Politick principles, subjecting the things of God unto secular ends, though the action be good, yet it is rejected of God, because the inten­tion is evil.

5. Sinete sapien­tes hujus mundi alta sapientes & terram lingen­tes sapienter descendere, in infernum. Bern. de vit. solit. Ipsa est pro­fessio vestra quaerere Deū Jacob non communi ho­minum more, sed quaerere faciem Dei quam vidit Jacob. Bern. ibid. [...]. Chrysost. Illud Grotii dilutum est, fruatur quis­ (que) sua senten­tia, Rom. 14.6. We must not follow a multitude to do evil, Exod. 23.2. The word [...] doth signifie either quantitatem continuam, or discretam, either magnitudinem or multi­tudinem. Thou shalt not follow great men to do evil, for there is no example will bear a man out against the com­mand of God. Or, thou shalt not fol­low a multitude. Man being as a drop of water emptied into the Sea, carryed to and fro as the Tide goes, this also will not bear a man out, when the will of God is manifested to the con­trary.

6. In doubful cases, via tutior est eli­genda, its good to go the safest way; whatsoever a man doth, he ought to be well perswaded in his own heart. For, whatsoever is not of Faith is sin, Rom. 14.5.6. It is dangerous for a man in the things of God, not onely to act with an erring but with a doubting con­science.

Secondly, The more particular di­rections for a man that desires to know the will of God in doubtful cases, are these:

1. Be renewed in the spirit of your [Page 74]minds, Rom. 12.2. For it is the spiri­tual man only that hath spiritual dis­coveries. Psal. 25.14. Job 29.4. [...] ad ar­canum consi­lium refert quod inter so­cios ejusdem regni aut Rei­pub. consor­tes tractari soleat. Pro­prietas illa secreti indi­care videtur internam quandam di­vinarū re [...]ū contemplatio­nem, collo­quia secre­ta, &c. Pined. 2 Pet. 1.19. Ps. 73 16.17. Hoc est in coe­tum in quo sonat verbum Dei, & ubi causae osten­duntur cur Deus Eccle­siam velit esse cruci subje­ctam, & im­pios in hac vita florere patiatur. Mallor. Dan. 9.1.2. It is unto him only that the Spirit hath under-taken to be [...] the guide of his way. The secret of the Lord is with them that fear him. And there are secrets of his Covenant, and secrets of his Providence. God takes delight to reveal himself to his peo­ple in the day of their streights. Schola crucis est Schola lucis. But it is otherwise with the ungodly men; the Lord suf­fers them to grope in the dark, as though they had no eyes. And in dif­ficult cases, he doth not only hide his own face, but he hides their way also from them.

2. Search the Scriptures of truth, Joh. 5.39. For they are a light shining in a dark place. And the more we are in the dark, the more need we have to have recourse to this light. David met with a passage of providence that he could not satisfie his spirit in; now he goes into the sanctuary of God where the Word was read and opened; there he understood the end of the men and the mat­ter. Daniel consulted the Scripture [Page 75]concerning the return of the Captivi­ty; and whensoever the people of God have been in the dark, they have had recourse unto this light.

3. Lay aside all received Traditions whatsoever. For he must have nothing to do with the will of man, that comes to enquire the will of God. For he that enquires of God, and sets up his Idols in his heart, Ezeck. 14.4. Veniat ver­bum Domini, veniat & submittemus etiamsi nobis essent sexcen­ta colla, &c. Baldass. Ep. ad Oeco­lampad. the Lord will answer him ac­cording to the multitude of his Idols. Your understandings must not be blended with contrary impressions, nor your hearts byassed with former intentions; you must come clean paper to the Lord, that he may write what he will; you must lay apart all malice and guile, and superfluity of naughtiness, that you may receive the word with meekness, James 1.21. Perit omne judicium cum res tran­sit in affectum. The judgement is bribed and so blinded, when the af­fections are pre-engaged.

4. Have an eye of Faith upon that promise, Joh. 16.13. The spirit shall lead you into all truth. It is not made to the Apostles only, as some of our own Interpreters have well observed, but it be­longs [Page 76]unto all the Saints; Into all truth, non absolutè, as if they should know all truth, Daven. de ju­dice & nor­ma fidei, p. 98. Promissio haec ad eos solos pertinet qui fese subjici­unt magisterio spiritus. for here the best know in part, but in omnem veritatem necessari­am, into all truth needful for the guide of their way. Observe therefore and attend unto the secret hints and speak­ings of the Spirit. For this promise shall be fulfilled unto none but those that subject themselves unto the guidance and direction of this same Spirit.

5. Be much in Prayer, to seek a way. Thus did Ezra in a great straight, Chap. 8. v. 21. We fasted and prayed to seek of him a right way for our selves, our little ones, and all our sub­stance. So doth David, Psal. 143.10. Teach me to do thy will, teach me thy Statutes: Let thy good Spirit lead me, &c. There are strange intimations that the Spirit gives to the Saints as a return of prayer. And it is a strange boldness that they have in prayer when they go unto God upon this ground. 1 Sam. 23.10.11.12. As we see in David, Shall Saul come down to Keilah, and shall the men of Keilah deliver me up? I beseech [Page 77]thee tell thy servant. And 1 Sam. 9, 15. Occultè reve­laverat; sic e­nim in aurem dicimus quod ecccultū esse volumus. A Lap. Aurem reve­lare est ali­quid indicare. 1 Sam. 20.2. Job 36.10. The Lord told Samuel in his ear: As friends use to impart secrets each to other; God did of old appoint unto his people the Ʋrim and Thummim, that they might enquire of him and receive directions Num. 27.21. 1 Sam. 28.6. from him in doubtful cases. That means Ezra 2.63. Nehe. 7.65. Vox submissa de caelo de­lapsa, unde futura didi­cerunt; quae post Propheti­am semper audita fuit tempore Tem­pli secundi. Matth. 17.3. Act. 9.4. Jo. 12.28. Schindler in [...] Ad dexteram Dei sedet a­mictu sacer­dotali; sacer­dotalis enim Baltheus fùit. Rev. 1.13. Bright. ceased through the sin of the people in the Captivity of Babylon, and was after­wards sometimes supplyed until Christs time by a voyce from Hea­ven, which the Hebrews did call [...] These extraordinary ways of revealing the minde of God to his people are ceased; but in the sub­stance of them they remain. We have still a high Priest over the House of God, and he weares the Ʋrim and Thummim upon his Breast-plate, which remains unto his holy Ones unto this day. And with this high Priest we are to consult in all the difficulties and doubtful cases that we meet with in our way.

6. If yet thy heart be doubtful, be not over hasty in acting, but having sought direction from God, be willing [Page 78]to wait for a return. Esay 30.18. For the Spirit is a free agent, and will be as well waited for in the point of direction as of consolation. Judicium sig­nificat quid tempus po­stulat; quid conveniat personis & circumstan­tiis. Eccles. 8.5.6. Joan. Coch. It may be the Lord will not give an answer presently, but thy darkness shall continue, as Pauls Thorn in the flesh, after he had be­sought the Lord thrice. He that be­lieves, in this case also makes not haste: So blessed are those that wait for him: Misericordi­am exercet Deus juxta aequitatis le­ges. Farer. Thou shalt afterward be clear in that, of which now thou doubtest: and thou shalt act with quietness and comfort in that, in which now thou canst not see thy way. Which you are the rather to observe, Spes longani­mitatem, u­nanimitatem charitas, fides magnanimi­tatem opera­tur. Bern. de ascent. Dom. Serm. 5. Omne consilium in festinatione cap­tum, stultitia est. Proverb. Hebr. because what you do in haste without suffici­ent direction, you may with Spira re­pent by leisure.

And so much for submission to the Commanding will of God.

We now come unto the second consideration of Gods will, which is effecting; and the observation is:

Doct. That the power of godliness is seen much [Page 79]in subjecting the will of man to the effect­ing will of God.

And herein we must speak unto these three things.

First, The Rule of Gods acting is his own will.

Secondly, That godliness in the Creature doth conform his will thereunto: And wherein these acts of conformity do consist.

Thirdly, The grounds or Arguments why our will ought in this also to be sub­jected unto the will of God.

1. God works all things according to to the counsel of his own will, Ephes. 1.11. The will of his precept is the Rule of all our actions; Decretum est vel providen­tiae, sc. de re­rum omnium creatione, conservatione & guberna­tione. Vel de­cretū praede. stinationis, the will of his purpose the Rule of all his actions. There is a double Decree of God. First, general, which is the purpose of God for the ordering of all things: For nothing comes to pass at an ad­venture: Secondly, special, which is the purpose of God concerning men and Angels. sc. de ereatu­rarum ratio­nalium statu aeterno. Al­ting. loc. com. part. 1. p. 58. But there is nothing comes to pass but it fals under a Decree, which being an act of his will, this is the Rule of all the actions of [Page 80]God, Psal. 135.6. Whatever the Lord pleaseth that doth he in Heaven and in Earth, in the Sea, and in all deep places.

This effecting will of God doth extend

First, Unto Election and Reprobation; Seeing we were all made of the same clay, and yet one makes a vessel to ho­nour, and another unto dishonour. When Jacob and Esau came out of the same loyns, yet he saith, though Esau was Jacobs Brother, Dei benepla­citum est pri­ma regula omnis justi­tiae moralis in Deo erga creaturas ut & bonitatis & misericor­diae. Rhaetorfort. exercit. p. 332. Electio proprie non est actus misericor­diae, nec reprobatio actus justitiae, sed Dominii. yet I loved Ja­cob, Mal. 1.2. He will have mercy upon whom he will have mercy. There is no resisting his will: All is attributed unto the soveraignty thereof, Rom. 9.18.

Secondly, unto Vocation and effe­ctual calling, when all men were alike born dead in trespasses and sins, that some should be called out of the world, that the Lord should catch Heb. 2.16. [...] est eos apprebendere qui in summo versantur discrimine, & eos injecta manu asserere. Cameron Myroth.after some, when he let others [Page 81]go, Heb. 2.16. the word [...] signifies: That the Lord should in this manner catch after some, Gen. 17.21. Foedus Dei­nil aliud est quam divina declaratio de ratione perci­piendi amoris Dei, & unione ac communi­one ipsius po­tiendi. Coe­ceius de foe­dere & te­stam. Dei thes. 1. §. 5. Si ad effectū plantationis Evangelii & rigationis aspicitur, aliud actum est cum eis quorum exteriores aures corporali voce pulsatae sunt: aliud in iis quorum interiorem sensum Deus aperuit, & in quorum corde posuit fidei sundamen­tum, dilectionis (que) fervorem. Prosper ad Capitul. Gallor cap. 5. when he lets others fall into perdition; that he will establish the Covenant with Isaac, but not with Ishmael, though both in the Father had an equal Title to it: it is only of his own will, that he begets us, Iam. 1.18. Ioh. 1.13. We are born, not of bloods, (it is spoken of our new birth,) nor of the will of the flesh, nor of the will of man, but of the will of God.

3. In giving of the meanes of Grace: Eph. 2.14. If he will enclose the Church in the Garden of Iudah, fence them about, Lex Mosaicae instar septi erat, quo po­pulus Judai­cus custodie batur, & pa­ries interge­rinus quo à Gentibus se­perabatur. Gloss. Rhet. Sacr. pag. 388. In voce [...] est Metonymia; & causam inimicitiae denotat, ob quam Gentes ab Israelitis spernchantur. Grot. in loc. keep out all other people by a Par­tition Wall; his name shall be only known amongst them: but as for the Heathen they shall have no knowledge of his Law; In Jury is God known, and his [Page 82]Name is great in Israel. [...] verbum Sept. usitatissunum. 1. Dissimula­tienem deno­tat, cum quis dissimu­lat quasi non videat. Deut. 22.1, 3 4. [...]. &c. Zach. 1.12. [...], &c. 2. con­temptum. Deut 3.26. [...]. Psal. 78.62. [...], &c. Con­sule Grot. in loc. Caryl in Job 3.4. To them he hath committed the Oracles of God, Rom. 3.3. But for the Gentiles, the times of that Ignorance he did winke at, suffering all Nations to walk in their own ways, Acts 17.30. And as for the calling of the Gentiles unto the fel­lowship of the Church, it was a mystery hid in God from Ages and Generations, which was the reason that the Jews did so much stumble at it, forbidding them to preach to the Gentiles, to ful­fil their sins always, that so wrath might come upon them to the uttermost. It was onely hid in the breast of God, and there can be no reason given for it but his will. We are to sit down and admire the depth of his wisdom, and his counsels which are past find­ing out. And now the Gospel is preached all the world over, that the Lord should cause it to rain upon one City and not upon another, to carry the word about as Clouds, Amos 4.7. Ʋt ostenderet, nihil in hac re fortuitum esse, nihil casu, nihil temere fieri; si nihil omminò pluisset, de providentia Dei minùs cogitassent. Drus. in loc. that they might drop fatness, to set it up in a place, and thereby exalt that place [Page 83]toProverbialis est locutio Graecis & Latinis, pro eo quod est rebus florenti­bus & illustri loco esse; Cui contrarium est [...], sc. ad infima loca; quo for­tunarum eversio significatur. Grot. in loc. In sublimiorem aliquem honoris & potestatis gradum eveni. Mede in Apoc. 11.12.Heaven, Math. 11.23. and-then to remove it a­gain, forsake his Tabernacle and there­by bring them down to Hell: to take a people to himself, as he did the seven Churches of Asia, and the Church of Rome, and afterwards to call them Hose. 1.9. Ecclesia non est uni loco aut populo affixa; siquidem qui modo erat Dei populus, suâ infidelitate ac im­pietate illo nominis honore se reddit in­dignum. Tarn. in loc. Non relicti sunt à Deo ut relinquerent Deum: sed reliquerunt & relicti sunt; ex bono in malum propria voluntate mutati sunt. Prosper ad capit. Gallor. cap. 3. Loammi: To remove first the Or­dinances, and then the Church, to pluck down the hedge there­of, and let it be trod­den down, and the people to be left in the same darkness in which before they were; To set a [...] est [...], Gal. 4.26. Heb. 12.22. [...]; id est, Ecclesia Christiana; quam etiam caeli no­mine designat Apocal. Stellae sunt qui Do­ctorum officio funguntur. Stellae caden­tes sunt Doctores à veritate deficientes. Grot. in Math. 24.29. Rev. 1.20. Star in such an Orb, and then to remove him to another place at his pleasure; That some should have abundance of means of Grace, while others sit in darkness, and the shadow of death: And which is strange, that the Lord should give the means to one place, and deny it to another, which [Page 84]he did fore-see would have reaped more fruit by it if they had enjoyed it. As we see in Notandum hoc; non sem­per in hac vi­ta contingere ut male sit Evangelti contemptori­bus, severius enim actum est in hac vi­tâ cum Sodo­mitis, Ty [...]s & Sidoni [...]s quam cum harum urbium civibus, &c. Cartw. De poenitentia intelligi debet in ordine ad poenam temporalem; solet enim Deus parcere & poenas avertere resipis­centibus, ut Nin [...]tis. Par. in loc. Capernaum, Thou art exalted up to Heaven, thou shalt be brought down to Hell. For if the mighty works that have been done in thee, had been done in Tyre or in Sodom, they would have re­pented; and yet Capernaum repented not. To cause it to raine upon the Wilder­ness, and not upon the furrows of the Feild, herein the will of God must be submitted to.

4. In respect of natural parts and abilities of body or mind. When all men were alike corrupted in Adam, and therefore did deserve to be given over to the same fruits and effects of sin. Adam in paradiso expers peccati, capax Dei, cui crat orbis sub [...]ectus, nullus infe­stus, l [...]b [...] an [...]mus, & visibilis Deus. Prosper de vita contemplat. l. 2. cap. 18. Si quod Ad [...]m perdid [...]t, posteritas non amisit, ipsum solum laesit peccatum ejus, & non genus humanum; sed emnes in eo peccaverunt: & praevaricationts merite, tota ejus propago damnata est. Omnes igi­tur quod Adam perd [...]dit, perdiderunt. Prosper ad excepta Genuens. ad dub. 3. For in Adam the sin of all men is equal; and where sin is equal a man would think in reason, the fruits and effects of sin should [Page 85]be so also. Now for one to have great, high, improveable parts, and these beautified with gifts infused, and many acquired habits; another man to have a dark soul, low parts, a weak ap­prehension, a dull fancie, an injudi­cious minde, a frail memory, a feeble body, when another shall be able with Achitophel to give Counsel like an Oracle of God, and with Herod to speak as if he had the tongue of an An­gel, it is only the effecting will of God that puts the difference.

5. For one to be called to a high place, to be born to a Kingdom, to be exalted above his Brethren, as Di­amonds above Pebbles, as Gold above the common dust of the Earth; And another man to be born upon a Dung­hill; one bred up in scarlet, Lam 4.5. and fed delicately; another man set with the Dogs of the flock, digging up Mallows by the bushes, and eating Iuniper roots; Job 4.30. Act. 17.26. Ʋt eo modo v [...]hementius commendaretur societatis unitas vinculum (que) concordiae, cum non tantum naturae similitudine, verum & cognationis affectu homines necterentur. Augustin. de civit. l. 12. c. 21. it is only the will of God that makes the difference: for he hath made [Page 86] of one blood all Nations that are upon the face of the whole earth.

6. 2 Chron. 7.20. Hic non ex­tolli ipsos ho­mines, etiamsi sint veri cae­lestis Doctrinae Ministri: sed testatur Deus tantum esse authoritatis in verbo suo, ut sibi subji­ciat quicquid altum est in terra [...]ne Regi­bus quidem exceptis. Cal. Deponit Reges, disponit reg­na. Dan. 4.17. The Lord doth plant Kingdoms, and pluck them up by the roots, as he threatned, I will pluck you up by the roots out of the good land that I have gi­ven you. And Jer. 1.10. I send thee to pluck up, to destroy, to build and to plant. He was the Messenger to deliver the word, but it was God that would do the work. He takes the most flourishing Kingdom; (for Nebuchadnezzar was the head of gold) and breaks it and makes it to give place to a second that was inferior to it self, the breast of sil­ver. Sometimes he doth destroy the greatest Families, cuts short a Psa. 76.12. [...] Ad verbum est vindemi at spiritum, sc. fastum ac su­perbiam, vi­nitoris instar: vel vitam; suorum cau­sa, ubi opus est, principibus ipsis vitam adimit. Muis.the spirits of Princes, smites Amos 3.15. Mos olim Regum erat; habebant duas domos, aestivam unam, & alteram hyemalem. Jer. 36.22. Iudg 3.20. Drus. Esay. 5 9. Esay 30.25.the winter, the summer house; layes many houses desolate, great and fair without an Inhabitant; layes his hand upon the great Ones of the Earth; and the Mountains skip, the Towers fall: many that are in high place and esteem, men of great Au­thority, their right hand shall wither, [Page 87]and their right eye shall be put out. The Lord will raise the poor out of the dust, and lift the beggar from off the dunghil, Zach. 11.17. per brachium intelligitur robur, per o­culum pru­dentia, ubi maturum tempus ad­venerit, palam fore comm flagitia ita ut in ipsorum faciem con­spuant omnes, ut sint omni­bus detestati­oni. Calv. and set them amongst Princes, and make them inherit the Throne of glory. Because the pillars of the Earth are the Lords, and he hath set the world upon them, 1 Sam. 2.8. The bowes of the mighty are broken, and they that stumbled are girt with strength; they that were full, have hired out themselves for bread, &c. What is the ground of all this? Onely this is his good pleasure, He doth whatsoever it pleased him in Heaven and in Earth, in the Sea, and in all deep places.

2. Our wils ought to be subjected unto the will of God in all these, and herein the power of godliness doth in a great measure consist; not only in a subjection of our wils to Gods com­manding will, but unto his effecting will also, in whatsoever he doth in the World; and the acts subjecting of a mans will to the will of God herein, ought to be such as these.

1. We ought to acknowledge and ad­mire his wisdom, justice and soveraignty [Page 88]in them. That which the Apostle speaks of the rejecting of the Iews and the bringing in of the Gentiles, which wrought as great a change in the world as any thing you have seen, Horū mysteri­riorum judi­ciorum (que) cau­sas. pius & doctus Ma­gister maluit ad altitudi­nem suspen­dere, quam subtractum ab humana cognitione se­c [...]ctum teme­raria inqui­sitione discu­tere; nihil omittens de his quae non oportet igno­rari, nihil contrectans de his quae non licet sciri. Prosper de­vocat. Gent. l. 1. c. 13. and a far greater; and the Love of the A­postle to the Jews was as great as yours can be to any person or party whatsoever; yet he is so far from reasoning and disputing against it, that he admires it, adores the wisdom and Iustice of God in it, * Rom. 11.33. Oh the depth of the wisdom and the know­ledge of God! The Lord doth proceed against men, so as his Judgements are a great deep, so that a man cannot see them; His pathes are in the great Psal 77.19. Miraculum describit in mari siccato; his verbis autem significat, Deum semper ita gubern [...]e Ecclesiam, ut vesligta eju [...] à mundo & ratione non conspicia [...]; nec quemquam posse illa sequi, nisi Deum ductorem habeat, &c. Moller.wa­ters, and his foot-steps are not known; but yet they are alwayes just when they are secret, Quod non ideo iniquum est quia oc­cultum est, [...] aequum est quia judicium Dei esse non dubium est. Prosper de vocat. Gent. l. 1. cap. 17. judicio occulto sed semper justo. Augustin. When you see Captains like great Grass-hoppers in a Sunny day, [Page 89]De Assy­riis dicitur Judaeam va­staturis. 1. propter multitudi­nem. Judg. 7.12.2. Prop­ter vastatio­nem. Exod. 10.15.3. Propter fu­gam subi­taneam; si­mulac ortus est sol, celeriter avolant. Mede Coment. Apocal. cap. 9. Psa. 76.5. Nahum. 3.12.Nahum. 3.19. the men of might cannot finde their hands; when you see Cities made like ripe figs, falling into the mouth of the eater, men falling into the Pits that they themselves digged, and wicked men snared in the works of their own hands, then say, righteous art thou O Lord, and true are thy Iudgements.

2. Hold your peace, [...] Interje­ctio est impe­rantis silenti­um. Jerom. & silentium ex metu sig­nificat. Nemo Deo audet im­punè obmur. murare, ne. dum resistere; conticescant jam omnes tumultus, &c. Tarnov. Quando con­surgit ad vindictam, e­vigilare dici­tur ex habita­culo; id est vel è Templo, vel è coelo. Drus. do not dispute do not murmur, that is the command, Zach. 2.13. Be silent O all flesh before the Lord, for he is risen up out of his holy ha­bitation. It was a great turn to see the power of the Persian Monarchy broken, which the Lord did threaten he would do, and see such a Mountain: to be­come a Plain, there is no doubt but there were high and hard thoughts of heart upon such a change as this. But the Lord commands them silence, for you are but flesh, and you look upon things with an eye of flesh; and all that you can oppose it with, is but an arm of flesh, which will profit no­thing [Page 90]and therefore be silent before the Lord. Non est ei dispensationis hujus revela­ta justitia; nec ad inspe­ctionem secre­ti latentis ad­missus est; sed ut à discuti­endis Dei ju­diciis absti. neres, opposita est ei bonitas miserantis & volentis pote­stas. Prosper de vocat. Gent. l. 1. cap. 17.

1. Do not Dispute. Remember the reproof Rom. 9.20. Who art thou O man that disputest with God? is there any con­tending with him in Judgement? If not in matters of eternal Election and Reprobation, much less in temporal Dispensations. Bring forth your strong reasons, Esay 41.21. [...] Argumenta fortissima, robora, litis vestrae. Ossa vocat, quia sunt veluti ossa & nervi in corpore. Farer. [...]. Theodor. Hoc ita (que) te­nete fratres mei, nemo vos de fide excutiat & de sana doctrina; qui secit in caelo Angelum, ipse fecit in terra vermioulum. Expavescis in minimis, lauda magnum, totum attende. totum lauda, &c. August. in Psal. 148. Is there any man, or power able to make war with him? Or is there any man able by force of Argument to maintain his cause against him? Audaciam existi­stimo de bono praecepti divini disputare. Tert. Its high presumption to Dispute any of the commands of God whatso­ever he requires us to do, much more to call him to an accompt before the bar of humane judgement for what we see he himself hath done. Keep si­lence, because the Lord hath done it. They are not men that govern the World; Therefore all reasonings and disputings should be laid aside: We [Page 91]live in a disputing age, as if men did Rule the World: Its true, it is good to reason concerning our own Duty; but concerning the Lords doings, disputa­tions are dangerous.

2. Do not repine: bear it patiently, and acknowledge the soveraignty of God. What though the cause, or the party, that thou art engaged in, Magna silen­tii laus est, quo confessus est Aron justo Dei judicio extinctos esse, & ita se co­hibitum fuisse ut cum Deo rixari non auderet. Ad animum enim refertur, ut Psal. 39.3. Psal. 62.1. Calv. in loc. Ephes. 2.12. Qui extra foedus est, [...] est, sine Deo à se culto, à se amato eo (que) & propi­tio; nonbabet [...], jus sibi vendicandi, postulandi, possidendi quod est filiorum Dei. Coc. de foeder. & Testamento Dei. Thes. 1. §. 7. pre­vail not: let not thy heart rise against it. Aaron had a great tryal, Levit. 10.13. He lost two Sons, by an immedi­ate stroke of Gods hand, in an act of sin, and yet Aaron held his peace. A higher tryal had Abraham, O that Ishmael might live in thy sight! The Lord answers, my Covenant will I esta­blish with Isaac. Abraham knew that there was no salvation out of Cove­nant, and that this Covenant should not be established with Ishmael, and yet he sits down in silence under the hand of God. If once the will of God be manifested, the soul ought to acknowledge it, It is the Lord, let him do what seems him good. [Page 92]This was the blessed temper of Ely, when he heard of the miseries that should come upon his house: I will cut off thine arm and the arm of thy fathers house; and there shall not be an old man in thy house for ever; 1 Sam. 2.31. Brachium ip­sa materia cogit ut de fortitudine vitali sermo­nem esse intelligamus. Cajet. Descriptio est eripiendi sacerdotii; quod illius familiae robur erat & firmamentum; dignitatem & authoritatem tu­am Pontificiam auseram &c. P. Martyr. A Lap. Se tantis opibus spoli­atos prae dolore deficiant, & propter excitati animi dignitatem invidia con­tabescant.and he that is left in thy house, shall be to consume thy eyes, and to greive thy heart; yet he answers it is the Lord.

3. Exercise a weaned heart towards thy present enjoyments. It may be thou hast lost an estate, thy freinds fail, thy hopes are faln; God hath blown upon all the projects that thy heart did fancy to thy self for thy own advancement; thy heart ought to be as a weaned Significat se nullius rei esse sollicitū, infantis in­star, quem mater lacte alere desut; ille tamen à matris cura pendet; sic se omnem eventum Deo committere, &c. Muis in loc.child, Psa. 131.2. Its spoken in reference to his dependencies, that as children look only to their mo­ther, they have no projects for them­selves, so it is with me; I wait only upon God, look unto him only. Homines quā [Page 93]par est sapere & providi esse appetunt. Calv. Men are prudent and provident creatures; but my heart is taken off from the dug of all my former com­forts; my dependencies are upon an immediate providence for supply; I project nothing for my self. The poor leaves himself with thee, Psal. 10.14. So much the word [...] doth fig­nifie; [...] Est ita quem­piam relin­quere, ut eum juvare aut tueri prorsus di­misit. Psa. 22.1. Job 39.14. Ezech. 8 12. His verbis signific. dan­dum esse tempus Pro­videntiae, ut pii homi­nes curas in Dei finum rejiciant. Deo igitur relinquit quisquis in ejus fidem se ita consert, ut fide­le depositorium esse persuasus, maturum redemptionis tempus placide ex­pectet. Cal. a man puts himself out of his own protection into the hands of God, with an exclusive resolution, I will seek no farther, I am willing to be in that condition in which he will set me, take the provision the Lord will make for me. If he will make me a Shepherd or a King, my heart is ready. Vis me pastorem ovium? vis me Regem populorum? ecce paratum est cor meum; as Bernard brings in David so speaking of himself.

4. Accept the punishment: That is the expression Levit. 26.41. If their un­circumcised heart be humbled, and they [Page 94] [...] Significat, consentit, Psa. 50.18. & ac­ceptavit. Eccles. 9.7. & hinc [...] de­rivatur. A­vernar. A Sept. reddit per [...]. significat eti­am placavit & expiavit. Esay 40.1. & inde sensus est, ad poenam tanquam me­ritam consen­tire, ut pro­pitiam & u­tilem, aequo & grato ani­mo ferre. Vi­detur etiam subjicere stu­dium placan­di Deo; allu­dit enim ad sacrificia qui­bus se Deo reconcilia­bant. Calv. Esay 39.8. Lam. 3.22. Gen. 32.10.accept the punishment; the word signifies to be well pleased with it, to acknowledge it to be less then their iniquities deserve, Ezra. 9.13. As when the Lord threatned a grievous punishment upon the house of Heze­chiah, He accepts the punishment, say­ing, good is the Word of the Lord, that there shall be truth and peace in my dayes. And when they were in Baby­lon, they acknowledge, it is the Lords mercy that we are not consumed: And if a man should accept it for himself, I conceive it also a Duty to accept the punishment for others, and not to have his spirit to rise with impatient fret­tings, as if the Lord had dealt with others in a way of rigour, and paid them beyond their deserts. Surely, there ought to be a complacency of soul in all the dealings of God towards our selves or others. An humble heart is less then the least of all Gods mercies. And a man should bless God, that he is not brought into the lowest condition of men, that he sees any creature below him. As when the two Cardinals were riding to the [Page 95] Luther in tertium praeceptum. Ecce hanc bestiam, bu­fonem intui­tus; tam ex­imiam crea­turā fecit [...]e Deus, & nun­quam gratias egi quod me quo (que) tam deformem bufonem non fecerit; hoc est quod amarè fleo. Councel of Constance, they heard a man in the way weeping and wailing greatly; asking him what he alled, they found him looking upon an ugly Toad, and his heart was melted with the consideration of this mercy, that God had not made him such a creature, who was made of the same clay with it: Which made one of them cry out, well said the Father, Surgunt indocti & rapiunt coelum, & nos cum do­ctrinis nostris volutamur in carne & san­guine. Aug.

5. Judge it to be best: now the will of God is manifested, or else thou dost prefer thy will above Gods will. Blush at such an unworthy thought, that when God hath de­clared what his will is, thou shouldst think, that if it had been thus, it had been better; for herein thou dost make thy will the Rule of goodness, and dost prefer it unto the will of God. Sure­ly, The Psal. 24.1. principes non cogitent se dominos esse terrarum, sed constitutos esse tantum vicarios. Hospitiae etiam nusquam sanctis defutura: Domini enim terra est & plenitudo ejus. Cum etiam clarificatur Dominus, annuntiatur in fidem omnium Gentium, & universus orbis terrarum fit Ecclesia ejus. August. in Psal. 24.Earth is the Lords, and fulness [Page 96]thereof: The Government belongs to him. Therefore it was a gratious and wise admonition that Luther sent to Melancton, who was much troubled at the present affairs of the Church: Ibi quo (que) vis est & facul­tas ea diri­gendi & gu­bernandi, quibus provi­dere dicitur; nam in rebus invenitur non modo natura eorum, sed ordo quo sibi invicem con­nectuntur, & una in aliam tendit ut eam adjuvet, sive ut ab illa perficiatur, & utro (que) pacto res benè institutae sunt quoad seipsas sigillatim, quae (que) dictae sunt bonae, & generaliter quoad ordinē valdè bonae. Petr. Martyr loc.com. Provid. Rom. 8.28. Pet. Martyr. Monendus est Philippus, ut desinat esse rector mundi, That he would leave off to govern the world; for we are no more able to Rule it, then we are to create it.

6. With thankfulness and faith expect the good that the Lord will bring out of it. If thy design had gone on, be it what it will, it had been but particular, to have served a present turn; but the Lords end is general, and sutes with all the glory of his other actions in all times, and in all Ages past and to come. And the order of those must not be inverted, nor the glory of them defaced for thee. Therefore say, surely, all things shall work together for good for those that love the Lord. God in all this doth but carry on his own design, the plot of his eternal Counsel. De operibus Dei non est judicandum ante quintum actum. And the rather we are with thankful­ness to expect, what God will bring to [Page 97]pass, because he hath in the book Rev. 5.1. Liber intus & foris scriptus & septem sigillis obsignatus est; Codex satidi­cus seu consi­liorum Dei, quo scries & ordo rerum gestarum ad sccundū illū & gloriosū Christi ad­ventū pertex­ebatur. Mede. of the Revelation fore-told us all the de­signes that he hath upon the world un­till the end thereof. The Lord made all things for himself. Prov. 16.4. Quamvis Deus nihil propter utili­tatem propri­am fecerit (eo quod nullo indiget) ta­men omnia propter semet ipsum ut ul­timū finē ope­ratus est. Ca­jet. in loc. Psal. 43.5. [...] teipsum de­primes. Mont. [...] tumultuaberis. Ʋt quid me conturbas anima, ita vertit August. Men­tes nostras ad gratiae absconditae intuitum procul evehit; os sibi in praesentiâ sat [...]tur obstructum esse; spem suam in [...]ongum tempus extendit, & sibi pro­mittit quod non apparet. Calv. that is, for his own ends, and he doth rule all things so as may accomplish those ends. As therefore in spiritual dispensations the Lord doth sometimes lift up the light of his countenance upon his people, and sometimes he doth hide his face from them, their hearts are cast down, or as the word signifies, they do cast down themselves: the heart makes a noise or there is an uproar or tumult in the soul, not being pleased with the present dispensations. This is a mans fault that he should reprove and reason his soul out of, from a prin­ciple of faith, saying I shall yet praise him; that is, not only the Lord will turn to me again in mercy, and re­move the affliction; and when his hand is changed towards me, he will give me matter of praise, as now I have [Page 98]matter of sorrow: But there is this farther in it, that though in this pre­sent dispensation I can see nothing but matter of trouble and sorrow, yet I shall see God working all things so, for his glory, and my good, (which are bound up together) that this which is now to me matter of grief, shall be un­to me in time to come, Laudo Deum, ut qui hacte­nus mecum e­gerit libera­lissimè, nunc etiam pro li­berrinia po­testate incul­pabiliter. Cocceius in loc. We have so much bles­sing in our affliction as we can bless God for our affliction. Caryl. matter of prayse.

There are two famous instances of it in the Scripture. Job. 1.21. Bles­sed be the name of the Lord. He doth as well bless God for taking, as for giving. Now as we love God because he loved us first, so we can never bless God for any thing, but when we do appre­hend that there is in it a blessing from God unto us. And the Lord doth as well bless by taking, as by giving; therefore we should bless him in both, who is blessed for evermore. The other instance is that of Christ, Scipsum & nos secum Christus at­tollit ad con­siderandum Dei occultum judicium, quod adorat & praedicat, ne nos illud sub examen vocare audeamus; in quo filius Dei se acquiescere testatur, & quo Patri gratias agit. Par. Matth. 11.25. I thank thee O Father, Lord of Heaven and Earth, thou hast hid these [Page 99]things from the wise and prudent, and hast revealed them unto Babes. He doth thank God for hiding as well as revea­ling. To let the greatest part of the world to walk in their own ways, to live without God in the world: to have no taste or savour of the great things that he hath wrought, that Christ hath purchased; and these many of them men of the greatest parts, the highest place, the most improved abilities; yet laid aside Liberatur pars, hominū parte perc­unte; latet discretionis ista ratio, sed non latet ipsa discretio; quid calum­niamur justi­tiae occultae, qui gratias debemus mi­sericordiae manifestae? Laudemus & veneremur quod agitur, quia tutum est nescire quod tegitur. Prosper de vocat. Gent. l. 1. cap. 15. as vessels in which there is no pleasure: Those upon whom the Spirit of God in his common works hath bestowed so much cost, a man would think it sad to consider: but when the will of the Lord is manifested, it is the duty of the Saints as it was of Christ, not only to be silent and submit to it, but even to bless God, and to be thank­ful for such dispensations. He that abounded in his [...], or loving kindness to mankind, he that sought their salvation above his life; yet if the Lord will hide the things of sal­vation from the wisest of them, he is not only well pleased, but, it being the will of God to glorifie his Justice in [Page 100]the one, as well as mercy in the other, he doth bless God for hiding as well as revealing.

7. Take heed of standing in the way of God when he is going forth in judge­ment. Whatsoever God hath a de­sign to effect, take heed how you seek to hinder and set your selves in a way of opposition. For if he will work, none can let; all those that stand in his way to hinder his purpose, though it be with harmless and simple (nay it may be) with honest intentions, they shall surely fall in them. Populus Is­rael non satis muris & mu­nitionibus suis fidens, auxiliares copias hasta­torum & sa­gittariorum sibi adesse optat, quibus hos [...]bus pos­sit resistere; has videbis sp narum ac veprium no­minibus sig­n [...]ficatas. Forer. For it is but set­ting the briers and thorns against him in battel; he will go thorow and burn them at once. Isay 27.4. The Lord is gone forth against Jerusalem, and they will go down to Egypt for help, and they glory in the strength of Egypt; now the Egyptians come in to their assistance, and they think surely that will turn the scales; the Lord says they shall prevail as much as when a Lyon greedy of his prey comes to a sheepfold and takes away a Lamb out of the flock, and the shepherd comes unto its rescue; will the Lyon be [Page 101]affrighted, Leoni sese comparat po­tentissimo a­nimali & praedae avi­dissimo. Calv. Non habet terra magis notae auda­ciae, cui se comparet Do­minus Forer. or shall the Lamb be de­livered? No, he will hold on his course, and will not abase himself for their noyse. And they that are taken in for their help shall be so far from succouring them, that the Lord will rise up against the help of them that work iniquity, and they that help, and they that are holpen shall fall to­gether. So that if God be going forth in Judgement against a Person, a Family, a Nation, its very dangerous for any man to come in for their suc­cour, and think to turn God out of his way; they shall be so far from prevailing for them, Artifices va­nitatis Ju­daeos vocat, quod inani praesidio se adversus Dei manum vin­dicem munire cogitarent illicito auxi­lio Aegyptio­rum. A lap. Minatur tam iis qui auxi­lium ferent, tam iis qui corum auxi­lio utentur. Calv. that in their very assistance they shall perish; For the Lord will not only rise up against them that work iniquity, but all those that come in for their suc­cour, and joyn themselves with them. And this is the speediest way to perish with them. For as he that partakes in their sins, shall partake in their plagues: So shall he that comes in for their succour also, Isaiah 31.2, 3, 4. There are two fa­mous instances of this in the Scripture. [Page 102]One of Ahaziah King of Judah. Joram the Son of Ahab made War against the Assyrians, Duo Reges comprehen­si tenebantur in nassa Dei, nec amplius erat ad eva­dendum lo­cus, &c. Pet. Martyr. Justum con­gruū (que) suit hoc Dei judiciū, qui eos con­gregavit in agrum Na­both, ut in eo caederentur. Achaziah enim erat ex parte matris Athaliae ne­pos Achab. A lap. in loc. was wounded, and re­turned unto Jezerel to be cured of his wounds: Ahaziah King of Judah in curtesie and civility came down to visit him because he was sick, 2 Kings 8.29. But he took such a time, when the Lord was going forth in Judgement against the House of Ahab: therefore Jehu, who was the Instrument of Gods vengance, being in his march, came upon Ahaziah and he dyed for his curtesie, by the same hand that Joram did. And in the same way of com­plement, the brethren of Ahaziah lost their lives also, 2 Kin. 10.13, 14. Another instance we have that is yet more remarkable, and that is of Josiah, a gracious Prince, and one that had wrought the most glorious and thorough Reformation in Judah, of any of the Kings of Judah: The Lord had appointed Pharoh Necho King of Egypt to execute Judgement upon Carchemish, a City belonging to the Babylonian or Assyrian, which lay by the River Euphrates and by the Egyptian [Page 103]Conquest there, to make way after­wards for his own ruine, (for there in a few years after was Necho himself slain, and there the glory of Egypt fell) Judah being the nearest passage, Pharoh desires Josiah to give him leave to pass thorow his Countrey, promi­sing him security, not to injure, nor molest him, telling him that God had commanded him to make haste, and there­fore he should forbear from medling with God, who was with him. 2 Chron. 35.21, 22. Jerom saith, [...]. Quaest. & Respons 79. I believe that this religious and vertuous Prince Josias was not stirred up only by politick respects to stop the way of Nccho, but thought himself bound in Faith and Honour to do his best, in the defence of the Babylonian Crown, whereunto his Kingdom was ob­liged, either by Covenant or by the gift of such part as he held in the Kingdom of the Ten Tribes. Sir Walter Raleigh Hist. of the world. pag. 1. l. 2 cap. 28. §. 2. that Pharoh had this discovery of the mind of God from Jeremiah the Prophet, per oraculum non scriptum sed viva voce editum: A lap. goes the same way, and Justin Martyr. And that Josiah did not in this obey the voyce of Jeremiah the Prophet, who commanded him from the mouth of the Lord, That he should not go forth to meet the King of Egypt in Battel; Josiah had [Page 104]formerly had sufficient experience of the falshood of the Egyptian, and of his oppression, being a Neighbour, and he was in League and Covenant with the King of Babylon, owing to him fealty and allegiance: Now should he falsifie his word? should he break his Oath? forget his Covenant? be­come a Traytor to his Prince? thus he goes forth (fatali ferocia, saith Peter Martyr; Bello temerè suscepto, so Dr. Ʋsher Josias con­tra Neconem bello tem [...]re suscepto, in cō ­valle Megid­duntis occisus est. Anna­les vet. Test. p. 117. M [...]rtuo prin­cipe optimo, cujus vita tutum red­debat populū à captivitate Baby [...]m [...]c [...]i, malorum Ili­acte jam in­gruente, su­perioris anni Jubilas ver­sus est in threnodiam. ibid. 2 Kin. 22 20 Z [...]ch. 12.11. 2 Chron. 35.24, 25.) against Pharoh Necho, & would not be perswaded to turn from him. But shall Josiah turn God out of the way of his Judgements? No; this gracious Prince after so glorious a work of Reformation must perish in his own obstinacy, because his will is not sub­jected unto the will of the Lord, though it be for the Lamentation of Judah afterwards by a Statute for e­ver. It is dangerous therefore for our wills to rise against Gods will, so as to stir us up to stand against God when he goes forth in Judgement against a person or a people; for you cannot by all your opposition turn God out of his way, but in your [Page 105]way of opposition you shall perish.

8. Psal. 8.9. Heb. 2.8. Ezech. 1.26, 27, 28. Endeavour to see Christ glorious in all his goings forth in the world. For he is as well King of Nations as King of Saints; and his glory is as well seen in his providential as in his spiritual admi­nistrations. So do the Saints see him with a spiritual eye, even then when he doth arise to shake terribly the Earth, Hab. 3.3, 4. Its spoken of the Lords going forth for his people, in their deliverance, and for the destruction of their Enemies. Manus pro actionibus quae manibus ut plurimū perficiuntur. 2 Sam. 22.17. Esay 20.2 Hag. 1.1. Glass. Rhet. Sacr. p. 9. Cornu signi­ficat 1. Robur & potentiam; ita Calv. in hunc locum, potentiam Metaphoricè per cornua designat, sc. splendorem hunc cum potentia conjunctum fuisse. 2. Radium cornui sunilem, rutilantem; cornua radii sunt quales emittere solent cor­nua spendentia. Drus. Tarnov. His brightness was as the light, and he had horns coming out of his hands; there was the hiding of his power: By these hands of the Lord, is meant his administrations, dispensations, and actions in the world; the hand being the instrument of action; therefore all things below are called the work of his hands, Psal. 8.6. The horns that come out of his hand, are interpreted to be ra­dii, or splendores, raies or beams of light which were as it were horns. [Page 106]The same word is used of Moses, Exod. Dicit potenti­am ejus ab­sconditam esse, quia nolebat Deus promiscuè per totum orbem virtutem suā palam facere, sed peculiari­ter populo suo: Quem­admodum di­citur, Ps. 31.19. magnitu­dinem bonita­tis ejus ab­sconditam esse solis fideli­bus: qui eum timent & re­verentur. Calv. 34.29. His face did shine, the word [...] signifies horns, and so the vulgar renders it, quod cornuta esset fa­cies ejus. So that the Lord in all his dispensations was glorious. His works had a lustre, beams, a brightness that went with them, and yet there was the hiding of his power: That is, he doth so work by instruments, and second causes, that his hand is not seen but by a spiritual eye; yet to him that hath such an eye, the hand of the Lord is exceeding glorious. There are horns come out of it, but there is a latibulum potentiae in all the dispensations of God towards the men of the world. Now to see horns in the hand of Christ, to see him glorious in his administations, even when his power is hid from the rest of the world under instruments and second causes, this is the duty of all the Saints. So doth the Church, Isaiah 63.1, 2. Non agit de Christo pati­ente & iram Dei placante, sed de Christo Rege suos po­tentissime ab hostibus ex­ternis libe­rante & con­tra cos defen­dente, &c. Tarnov. exercit. Bibli. p 418. &c. Who is he that comes from Edom, with garments died from Bosrah glorious in his apparel? &c. To see the Lord cloathed with a Vesture dipt in blood, and his name [Page 107]called the word of God, Revel. 19.13. His name was the Word of God Antealudi­brio pene ha­buit verbum Dei, acsi tan­tum essent magnifica verba; sed sub phiala septima my­sterium Dei consummatū erit, & tunc maximè flo­rebit Divini verbi autho­ritas, cōstan­tissima ejus veritate in singulis per­specta. Brig. in loc. from the beginning: but then he was the Word revealing and discovering the promises, and the truths of God: but now he is the Word of God fulfilling and accomplishing of them. A place parallel to it is Exod. 6.3. By the name Jehovah I was not known to them: The Lord was known by the name Jehovah, when he did give a being to the promises; so Christ was then called the Word of God; but then, he did manifest him­self to be Jehovah, when he did ful­fil these promises. To see the Lord glorious in his administrations, how­ever they be cloathed by instruments and second causes; to rejoyce in all appearances of Christ, is our duty, though they be terrible to the rest of the World: Whatsoever Amictus quidam gloriae Dei in ultione adversus ho­stes. Meta­phorâ ab He­röe armis in­duto & in arenam ad­versus hostes descendente, desumptâ. Glass. Rhet. Sacr. p. 160. Esay 63.1. apparrel he goes forth in, he is infinitly glo­rious.

9. When the will of God is manifested, the soul should keep it self from all dis­quieting passions, all unpleasingness of spirit whatsoever: When I once see it is the will of God, I will not grudge at [Page 108]it, I will not mourn under it as if I would have it otherwise; only I will mourn for my sin that hath been the cause of it. This was Davids case for his child, his heart was set upon him, 2 Sam. 12.20.21. David acquiescit sententiae, quā definiti­vam facto ip­so intellexit; agnita volun­tate Dei ac­quicscunt sancti. Lavit se David ut ingrederetur Templum D [...] ­mini; ille per­cusserat, non tamen eū ha­buit pro hoste suo, sed acce­d [...]t, & eum adorat sup­plex, &c. Petr. Martyr. and he prayed earnestly for him, with fasting; yet the child must die: and assoon as he saw the will of the Lord was mani­fested, he mourns no more, but with a submissive spirit stoops under it. A man should not continue the disquiet of his spirit when the will of God is manifested, but with all meekness ac­knowledge his wisdom and submit to his will. It is an evil that the Lord re­proves in Samuel, 1 Sam. 16.1. How long wilt thou mourn for Saul, seeing I have rejected him that he should not raign over Israel? The sentence of Sauls re­jection was gone forth from the Lord, and made manifest unto Samuel, V [...]detur quod illicitus fuit iste planctus, nisi Samuel ignorasset re­probationem Saulis. Pro hoc lug [...]h [...]t Sam [...]l, quia defini [...]at Deus eum ab­ [...]icere; noluiss [...]t tamen Samuel qu [...]d [...] Saul; Lititus tamen fuit, quia lagebat solum ex quadam compassione, ut patet de poenis damnatorum aeternaliter, quia nulli licet pro [...]is orare; [...]tum autem est pro illis dolere, nihil orando. Tostat in 1 Sam. 15.9.41. though he was not as yet removed from the Government of the King­dom, no not in many years after. Now [Page 109] Samuel mourned for him, because he was rejected of God: but when the will of God was made manifest, for him to disquiet and trouble himself therein, as if all the future happiness of Israel depended upon this one man, and that he did not rather look out, Audiverat Samuel Do­mini senten­am de Saule exauctorando; tamen non potest primo intuitu quinam id fiat animad­vertere. Ag­noscens un­ctum Samu­el Dei man­dato, non po­test repentè reverentiam illi abjicere. Non satis in peculiari hoc facto ani­madvertit, quid à se Deus postuin­ret, sc. Deum ut agnosceret velle Saulis abrogare im­perium, quod dederat, quia ipsius voci non obtemperasset. Calv. homil. in 1 Sam. 16.1. Pro toto corpore, pro statu regni non debuit orare, quoniam sciebat jam actum esse de populo illo. Calv. or seek to God for one more faithful to succeed: this was Samuels sin, and for this the Lord reproves him. Nay, when the sentence is gone forth from the Lord, he forbids his people to pray, Jer. 7. Pray not for this people, for I will not hear thee. The will of God being manifested, a man should be so far satis­fied with it, that he should not pray a­gainst it, though it be the greatest misery that can befall the Church of God in this life; As that of the cap­tivity was. For our prayers should be according to the will of God, as it is revealed; and if the Lord hath once revealed his will, we should not pray against it; neither should our spirits rise against it, but we should strive [Page 110]for a holy and sweet composure of heart under it, and not be indulgent to sullen and discontented mournings, as if I would it had not been so, or as if I would have had it other­wise.

10. When the Lord doth manifest his will, be you instrumental and co workers together with him; for that is our du­ty in reference to the effecting will of God. So do the Angels: When the man among the Myrtle Trees goes forth, immediately the whole heaven­ly Host are on horse-back behinde him, Chrisius specie huma­na ad tem­pus assumpta, insidebat e­quo, ut celeri­tas auxilii & majestas dominii indi­caretur, cujus stipatores sunt Angeli, alii (que) Majestatis divinae Mi­nistri, qui Christo Regi, ut Equites instructi inserviunt, sive ad judicia impiis praestan­da, sive ad beneficia piis conferenda maxima cum celeritate. Tarnov. Effusio Phialarum significat ruinam Bestiae Antichristianae, & Septem phialae totidem sunt istius ruinae gradus; est enim effusio irae Dei. cap. 15.1. Mede. Zach. 1.8, 9. As soon as Christ appears, when he doth advance, so do they for the Churches deliverance. And when Jesus Christ goes forth a­gainst Antichrist (whom he will surely destroy with the brightness of his coming, and all the powers on Earth shall not be able to cure him the deadly wound given him under the Vials already poured out;) There are Angels [Page 111]that joyn with him in the work. For the Vials are filled with wrath, Revel. 15.7. by the prayers of the Saints: And by one of the four Beasts (spoken of, Chap. 4.) given unto the Angels the Actors with God in this work: Called Angels (as I conceive) not properly because heavenly An­gels, those ministring Spirits: though it is true, all is done by the conduct and assistance of the Angels: or they are Principalities and Powers in the Government of the World un­der Christ; Angeli sunt homines pu­rioris Ecclesiae cives, ut ap­paret e [...] loco unde prode­unt & ami­ctu; sunt enim vestes filiorum A­ronis Exod. 28.42. Brightm. Quae multo­rum manibus peraguntur, Angelo tan­quam rei gerendae prae­sidi & Duci tribuuntur, quoniam Deus Angeles a dhibet providentiae suae administros, in rerum humanarum conversionibus ciendis & gubernandis. Mede. but these Angels are men: not individual persons, but men joyned together in a body to effect this work: For they are de­scribed to be cloathed with linnen, and their breasts girt with golden girdles, that is, amictu Sacerdotali or­nati; they had the Ornaments of the Priests upon them, because they are called and anoynted of the Lord un­to this service, and because they are made Priests unto God by Jesus [Page 112]Christ. These Angels do come in their order, and do pour out their Vials; and when the Lord is pouring out any of these (and that he is now eminently doing it, is confessed by all our Divines) it is good for a man to be instrumental, to be of the num­ber of these Angels, to bear our part by prayer and paines, or whatsoever else we may contribute unto this work, saying, if the Lord will de­stroy the man of sin, I will be so far from having a hand in support­ing of him, that I will put forth my hand also towards his ruine. For this is the Amaleck with whom the Lord will never have peace from Ge­neration to Generation. And when Antichrist shall be subdued, and all Antichristian powers, there will be found Armies following of Christ upon white horses, Exercitus non tam ad praelium in­strui vide­detur, quam ab trium­phum. Bright. a token of triumph and victory, Revel. 19.14. And no man shall ride with Christ in triumph when the victory is won, who hath not rode forth with him against Anti­christ unto the Battle.

3. A great part of the power of godliness [Page 113]doth consist in a submitting of our will un­to the will of God in his ordering, effect­ing, disposing of the things of the world. And the grounds of it are these:

1. Godliness is nothing else but exalt­ing of God in the soul; as it is the abasing of God in the soul that is properly un­godliness, low thoughts and vile ap­prehensions of God; and therefore the lusts of mens hearts are called un­godly lusts, Iude 19. [...], Hebrais­mo signifi­cante quoti­dianam vitae consuetudi­nem. Est [...]. Est in ab­stracto, & ab­stractum de­notat essenti­am: Cupidi­tatis essentia in aversione à Deo consistit. Est etiam vice Epitheti, sicut civitas sanctitatis est sanctissi ma, & populus anathematis, sc. summo anathemati devotus, ita cupiditates impietatum, est planè impiae, vel impientissimae. Gloss. Gram. sacr. p. 110. Grotius in loc. God is said to exalt himself, Psal. 57.5. Psal. 21.13. Psal. 148.13. Be thou exalted in thy own strength: And we are said to exalt God though he be the most High, Isai. 25.1. Thou art my God, and I will exal thee. Potentia infinita in se exaltari nequit sed respectu nostri cum fortitudinem suam potenter nobis ostendit. Exaltare dicimur, cum quempiam ad dignitates ascendere facimus, cum laudibus aut ve­neratione eve [...]imus, &c. Forer. Ʋnde [...] ab [...]tio est, quia in altum elevatur dum offertur, & quod offertur Deo ad elevationem. Aven. Preston of mans uprightness. pag. 36. God exalts himself by his works, and the Saints exalt him in his worship: and it is in these high appre­hensions of God that godliness doth [Page 114]mainly consist. Now in this submis­sion of will, God is very highly ex­alted in the hearts of the Saints.

First, Hereby we acknowledge his sove­raignty, that he alone hath right to govern the world, because they are all the works of his hands: Deus unus in potestate ha­bet regnum dare & au­ferre; Deus ve­rus hoc agit oc­culto judicio, non continuò beatos factu­rus quibus terrenum reg­num dederit, nec continuò miseros qui­bus ademerit, sed tempora­lia regna quibus volu­erit, & quan­do voluerit, secundum praedestina­tum ordinem seculorum, vel sinendo, vel donando di­stribuit. Aug. de consensu Evangel. l. 1. cap. 11. He is God over all; all are in his hands as clay is in the hand of the Potter. He only did give the Creatures their being, he only can give them a Rule, and appoint them to an end: there­fore let God alone with the Govern­ment of the world. He is the King of Kings, and Lord of Lords: He builds and destroys, he plants and plucks up at his pleasure, and gives no account of any of his matters. He deposeth Kings and disposeth Kingdoms; and this God will have men acknowledge as the great honour that is due to him, that the most high Rules in the Kingdoms of mortal men. Dan. 4.17. Therefore doth the Lord great things, and works great changes in the world, that men may acknowledge his So­veraignty. In this did the holi­ness of Ely appear, 1 Sam. 3.18. [Page 115] He is Hoc nomine Dei, 1. [...]. 2. creaturarum à Deo depen­dentiam. 3. Dei aeter­nitatem. 4. immuta­bilitatem. 5. omnipe­tentiam. 6. verita­tem significat. Flac. Illyric. clavis script. part. 2. p. 612. Domus magna qualis Deo est hic mundus. Grot. Caeterum non convenit inter Interpretes an domus magna Eeclesi­am solam, an totum mundum significet: contextus huc potius ducit ut de Ecclesia intelligamus. Cavl.Iehovah, one that hath an abso­lute soveraignty over all the Crea­tures, and unto his authority I sub­mit; let him do what seems him good. The world is but the Lords house, 2 Tim. 2.20. As in a great house there be some vessels to honour and some to dishonour; so it is in the world; let God alone with the Government of his own Family.

Secondly, [...] mirificatus est, arduus & excellens ultra captum nostrum; sc. ardua sunt consilia quae homines ne­quaquam assequi po­tuissent, & juxta consilia ardua magna opera. Forer. Hereby we subscribe to his wisdom that he only is able to govern the world: For he is wonderful in counsel and excellent in working, Isai. 28.29. Though we cannot see the reason of his actions, yet the soul can say he only is wise, and there is no searching of his understanding. And when the Lord shall have perfected his work, and this rude draught of things shall be finished, there will then appear a glorious harmony in those things that for the present [Page 114] [...] [Page 115] [...] [Page 116]seem to be nothing else but as the Earth was at its first creation with­out form and voyd. But as the Lord then drew out each creature in its order and degree untill he brought forth this glorious Fabrick, that men and Angels admire: So he will do in the works of his Providence also. For there is as great wisdom of God seen in works of Providence as in the work of Creation: Sometimes his ways are in the Sea, and his pathes in the great waters. [...]. Chrys. [...], &c. Oecum. Vide quantus ho­nos hominum, quod haec arcana consilia per ipsos Deus innotescere Angelis voluit: Multa & magna mandata suerant Angelis data, sednullum huic par. Grot. His wayes are mysterious, and he makes it his glory to out-wit the Creatures, as he did go beyond the wisdom of the Angels in the work of Redemption, and so (if I may so speak) he set them to School again, Ʋnto them is made known by the Church, the manifold wisdom of God, Ephes. 3.10. So he deals with his Saints in the ways of providence also. Therefore as the Angels do, so likewise do the Saints admire his [Page 117]wisdom in the work, even when the reason of it they cannot comprehend: And they do not think it strange that God in his ways should go be­yond their apprehensions: As in the answer of their prayers he is able to do above whatsoever we are able to ask or think; Ephes. 3.20. so likewise in the Government of the world, and in the ordering of all things here below; there is a wo pronounced against him that strives with his maker; Isai. 45. v. 9. 10. There are two things the Lord cannot take well from the Potsheards of the Earth. That they should say, Si ad discep­tationem ve­niendum sit, tam firmas ac solidas habe­bit rationes, ut convictos obmutescere cogat; ne (que) verò compes­cit hominum proterviam, quod ratione destituatur: sed hanc sibi potestatem vendicat ne ab hominum figmentis vocetur ad rationem reddendam. Cal. What makest thou? what begettest thou? Or, what hast thou brought forth? That is, the Lord will not be called to an account by the Creature, but men are to acknowledge his wisdom, and to stoop to his will even when the reason of it is hid from them. And therein properly is grace seen. As it is reported of one Cassianus l. 4 c. 24. Ʋbi & monet Monachos, ut praeter Abbatis mandatum, nulla penitus voluntas vivat in eis, &c. Obedientia manca est quae subjicit superiori voluntatem non intellectum, manum non animum. A lap. in Mal. 1.8. Johannes Abbas that [Page 118]he was commanded by his Confessor to go some miles every day to wa­ter a dry stick, Obedientia est perfecta ab­negatio pro­priae animae & corporis, mors volun­taria, vita sine sollicitu­dine, navi­gatio sinè damne, sepul­tura volunta­tis; est iter facere dormi­endo, onere suo aliis im­positio. Cli­machus grad. 4. which he did out of respect purely to the command, and he disputes not the reason of it. Should not we much more ac­knowledge the wisdom of God, though we are not able to com­prehend the grounds of it? Se­condly, that the thing formed should say to him that formed it, he had no hands. Extremam apponere manum, Calv. is to finish a work. And to say he had no hands, is to object that he left his work unfinished, Opus tuum impolitum est & informe, ac­si pedibus non manibus esset elaboratum. A lap. in loc. or that he was not able to bring it to pass. And it is all one as to object ignorance and impotence unto God.

Thirdly, Hereby we manifest that we delight to see God work his own glory out of all the cross actions of the Crea­tures. There is but one thing that the Saints take care of, which is the great end of all their desires, the scope of all their endeavours, which they would secure more then their lives, and that is Gods glory, for which they account not their lives dear. This [Page 119] glory of God is twofold, Gloriam Dei praedicat Scriptura 1. [...], & essentiam de­notat & pro­prietates es­sentiales. 2. [...] gloria Dei in operi­bus ejus glo­riosis elucens; sic terra glo­ria Dei plena est. 3. [...], celebrationem & agnitionem illius Maje­status. Gerh. loc. com. 2. sect. 18. p. 317. Glass. Rhet. sacr. p. 46. Periculosum est sibi place­re cui caven­dum est su­perbire. Ille autem qui su­per omnia est, non extollit se; nobis nam (que) expedit Deum nosse, non illi; unde patet quod Deus suam gloriam non quaerit propter se sed propter nos. Aquin. 2. 2ae. q. 132. ad. 1^um. Eo fortior adversus [...]aeli minas surge, & cum mundus undi (que) exarserit, cogita te nihil habere de tanta m [...]le perden­dum. Sen. q. nat. l. 2. c. 59. Psa. 76.10. Necesse est omnes homines quantumvis feroces & furentes tibi cedere, & si quid furoris adhuc vertet, ita coercet ut erumpere non possit. Muls. [...] Sym. either es­sential, and so his glory is himself, which no man hath seen nor can see; or manifestative, the shining forth of his excellency, in the disco­veries of his Attributes. Now that the glory of the Lord might shine forth as the Sun, though all the Stars be eclipsed, he is well pleased. If the Lord please to make me a foot­stool that he himself might be exal­ted, into his own Throne, I rejoyce in my own abasement. If he will get himself a name by the shaking of the earth and heavens, by the over­throws of Kingdoms, as he will do by the general conflagration of the world at the last day, a Saint can with re­joycing stand upon the ruines of all things and say, I have lost nothing, my end is secured: God that made all things for himself, he rules all things [Page 120]for himself; he will provide for his own glory in the midst of all the tumuls and turnings that are below. Now if he will cause light to shine out of darkness, and win to himself glory by working a harmony out of the discords of the Creatures, Finis solus in mediis amari debet; ergo fi­nis solum est ratio motiva voluntatis, & media qua talia tantum terminativa. Scot. disp. 3.8. Gibeuf. de libertate creat. l. 1. cap. 11. §. 2. in this I can and will rejoyce. This is indeed the great happiness of a Saint; though in his inferior ends he may miscarry, yet he is always secured in reference to his utmost end. Whereas all un­godly men, as they many times fail in their subordinate ends, so they al­ways miss of their utmost end, and therefore must needs be miserable; for the rule is, finis ultimus perficit tam agentem quam actionem. Omnis finis secundarius ex ultimo ac­quirit per­fectionem. Keker. log. de fin. c. 18. There­fore nothing can make a man happy but the securing of his utmost end: And nothing can make a man miserable but his missing of his utmost end. While a man therefore sees that to thrive and prosper, God answering cardinem de­siderii, as Austin speaks of prayer, though he fails in many other things, which he in his judgement conceived necessary means condu­cing [Page 121]thereunto, yet he is fully satisfied and well pleased.

2. The power of godliness consists much in self resignation unto God; and the happiness of the Saints is, Fuerunt aliis hominibus cum Ethnicis tum Christi­anis loca quae­dā exstructa, & reditus constituti ad pauperum relevan­dom miseri­am; & is cui haec pro­vincia de­mandata fuit dicitur [...], cum par­vuli vel pa­rentibus e­rant orbati, vel publicè ex­positi, & à pa­rentibus non agniti. Greg. Tholoss. Synt. juris, l. 15. c. 28. Pupillus est 1. Qui omni hominum praesidio caret, & ope humana desti­tuitur. 2. Qui suae ignorantiae, nuditatis & inopiae conscius est. 3. Qui se totum curae tutoris sui committit, ac proinde humilis est & à tutoris metu & mandatis solus pendens. Tarnov. in Lam. 5.3. Zanch. in Hose. 14.3. to be in themselves fatherless, to be put out of their own protection and provisi­on, Hosea, 14.3. The Church is de­scribed leaning upon her beloved, Cant. 8.5. her support is out of her self, there she takes up her repose, Psal. 10.14. The poor leaves himself with thee, they commit their souls unto him in well doing, 1 Peter 4.19. And they commit their wayes, Psal. 37.5. to him in the issues and successes of them. Now a man that does com­mit all his own and the Churches affairs into the hands of God, brings all to him, and leaves them with him, let him do what seems him good, which way soever God casts it, his soul is satisfied, and he is quiet under [Page 122]his dispensations. Grace makes a man solicitous for nothing but duty, as it makes a man to fear nothing but sin; It is never troubled about events; but when the duty is done, though the event answers not his desires, he can as well quiet his soul in God, as if he had had all the success in the world. So doth the Lord Jesus Christ, Isai. 49.4. [...] signi­nificat labo­rem cum sin­gulari mole­stia conjun­ctum. A Sep­tuag. reddi­tur per [...], uti Hab 2.13. [...] Est hu­mor nativus in quo vigor & robur cor­poris consi­stit: qui à laboribus as­siduis & in­defessis defi­cit & exa­rescit. I have laboured in vaine: one word signifies to labour with a mans might, with his utmost diligence, even unto faintness and weariness: and the other word doth signifie humi­dum radicale: It is the same word that Christ useth Psal. 22.15. My strength is dried up like a Postsheard, and yet even in that labour the event and the success is exprest to be [...] for confusion, which he intended for preservation, and for destruction which he intended for edification; yet my work is with the Lord, and my re­ward with my God. Bis glorifi­catur Deus si votis successus respondeat; sed ubi nihil omiserint verbi ministri, non est cur eos poeniteat Deo placuisse. Calv. A soul by reason of this self resignation can sit down satisfied and give up himself to God [Page 123]as freely, having done his duty, as if the success had answered his desires. So may a faithful Minister lie down in his grave, and yield up his soul, 2 Cor. 2.15. [...]. Chrys. Ʋter (que) Deo gratus est odor, & quo electi recreantur in salutem, & quo reprobi enecantur. Et si Deo suavis est odor, nobis quo (que) esse debet, & abunde sufficere si justam reprobis damnationem afferendo Dei gloriam promoveat. Calv. with as much comfort as if the peo­ple had been gained. So may a gra­cious magistrate, as if the people had been preserved and established. And in this mainly doth the power of grace consist, it enables a man to re­sign all things, The state of Churches, Kingdomes, Families, into the hand of that God unto whom he hath com­mitted his soul; and he is as truly quieted in Gods disposing of the one as the other.

3. The power of godliness is mainly seen in a mans submission unto the word. [...] signi­ficat doctri­nam Evange­licam instar typi cujusdam esse cui inni­tamur ut ejus figurae cōfor­memur. Beza. Ita [...] sumitur. Heb. 8.5. Grot. A gracious heart is moulded to it, as it was begotten by it, Rom. 6.17. And the word is the Scepter of the providen­tiall, as well as of the spiritual King­dom; the Lord rules all things by his word in the world, as well as in the [Page 124] hearts of the Saints. For as he hath stretched forth the expansum of the Heavens over the natural, M. Tho. Good­win. Ep. De­dicat. to the return of prayers. Psal. 149.9. Judicium scriptum in­tellige manda­tur divinum, quod iis arma haec pro liber­tate seu poti­us pro regno Christi pro­pugna [...]do & amolificando induit. Non suae rationis sed Dei jud. cum scriptum exequi de­bent. Jer. 1.10. Vendicat Deus sum­mum impe­rium sermo­ni suo; tantae est virtutis & potentiae, ut emineat supra omnes mortales ne­dum supra unam gentem. Calv. Rev. 19.15.21. Verbum gladio com­paratur prop­ter vim pen­trandi, Heb. 4.12. & propter vim nocendi, Mat. 10.34 Glass. Rhet. Sacr. p 397. Ed­vardus sex­tus Angliae Rex, cum co­ronationis die tres gla­dii ei offerrentur in signum quod brium regnorum Monarcha esset, respondit, unum gladium adbuc deesse, sc. volumen sa [...]rorum Bibliorum; ille, inquit, gladius spiritus est & omnibus his longe anteserendus. Wolfius lect. memoral. cent. 16. An. 1550. so he hath the expansum of the word over the rational world: As appears by com­paring, Rom. 10.18. with Psal. 19.23. Now as they rejoyce to see the word to run and be glorified in the souls of men when they believe, which is Christs spiritual Kingdom; so likewise when great things are accomplished by it, in the world which is Christ providential Kingdom. We see Psal. 29. the great effects of the Word in the dispensations of providence in the world. The word of the Lord is power­ful, it is full of majestie, it breaketh the Cedars, it maketh the mountaines to skip like a calf: Lebanon and Syrion like a young unicorn, &c. Therefore in all the great changes that Christ makes in the world, when he hath accomplished them all, then his name is called the word of God, Revel. 19.13. And the sword by which he destroys his enemies is the sword that goes out of his mouth. The Saints delight to see the word of God [Page 125]prosper and prevail, Dan. 9.12. [...] He hath caused his word to arise, when the word doth not lie despised, but is exalted by the wonderful effects that are wrought by it, the Saints re­ceive therein abundance of satisfacti­on, because they are the Rules of this word into which their hearts are moulded. Not only as governing the spiritual, but also the providential Kingdom.

4. The power of godliness lies mainly in emptying a man of his own ends. Sin lies mainly in ends, and in that also doth the main of godliness lie. Rom. 14.8. Now a man that is Gods servant, [...], Vobis tantum & vestro commodo spectatis, non quomodo mi­hi obsequa­mini, sed tantum quomodo vestro morem geratis animo. Yarnov. must have no ends of his own. As he must do his masters work, so he must aym at his masters end, or else he is his own ser­vant, his own will he doth and not his masters. As it appears in the in­stance of Iehu, and in their fasting, [Page 126]Zach. 7.5. When you fasted, did ye at all fast to me, even to me? did you not fast to your selves, and eat and drink to your selves? God owns nothing as a sacrifice unto him in which his end is not sought. Now a man that hath no ends of his own, how will he be pleased to see Gods ends prosper, and to be effected? and there is nothing makes a mans spirit bitter, when Gods work is finished, but when a man hath missed his end in it, Hab. 2.1. I will stand upon my watch-Tower and see, &c. Every godly man hath a watch-Tower. Militis per­sonam gerit; consisto super munitionem, id est, ver­bum Dei à mea parte stat, quo confido, & cui credo, unde & lo­quo [...] & aliis praedico. Si enim ille nu­taverit, qui verbi dux & adservator esse debeat, tum actum est, vexillum succumbit, & vigil inter­emtus est. Luth. S [...]abo in specula mea, id est, in prophetiae meae sublimitate. Jerom. Some understand it to be verbum Dei. I will look into the word, and observe there how God accomplisheth all things, and brings them to pass, and how his works are a fulfilling of his word. But Si quis propius expendat rationem Metaphorae, facile intelliget speculam esse recessū mentis, ubi a mundo nos subducimus, &c. Si non statim apparuerit aliquid spei, tamen non frangar animo ne (que) deseram staione [...] meam. Calv. others understand it to be recessum mentis, a mans own retiring thoughts and meditations, the observations of a [Page 127]gracious heart. The Saints by the word can discern what purposes and designs God hath upon the world, and they observe how by his works he doth go on to effect and accomplish these designs. Now to stand by, Hoc sanctis Angelis gau­dium affert quod diabolo regnum mi­nuitur, Deo verò regnum augetur; vide quanta sit humana ma­litia & iniqui­tas propter quoà Angeli benedicunt Deo & laetan­tur, homines murmuran­tes invidia flagrant. Stel­la in loc. 15.10. to retire a mans self, and observe how in Gods workings thorough all the confusions of the world, he doth ac­complish his own purposes, and that they are all turned about to bring to pass what he hath determined should be done; thus to see Gods ends accom­plished, a Saint can exceedingly re­joyce in it: This is the very joy of the Angels and Saints in Heaven; and whosoever hath no ends of his own, he must needs rejoyce to see God in his workings bring to pass his ends.

Ʋse. 1 First, It reproves all those that pro­fess godliness, and yet their wils are exceeding opposite unto the will of God and his dispensations in the world. God works, but they cannot approve it; they would have it other­wise if it were in their power: And this is a temper of Spirit that may be­fal [Page 128]a gratious man. We see it did Jonah, chap. 4. God had caused a gourd to spring up in a night, and it was a present convenience unto Ionah, for it was a shelter unto him from the Sun, and he sate under the shadow of it; this gourd the Lord smote by a worm at the root and it withered: For this act of God Ionah is angry, Non ignorat Deum loqui, & tamen non deponit ani­mi serociam; cum semel ex­caecatae sunt hominū men­tes aliquo praepostero af­fectu, etiamsi Dominus è coe­le fulminet non exaudiunt, & adhuc vi­olenter occur­rere non de­smunt. Calv. and he would justifie his passion before God, he did well to be angry even unto the death. If there be a slight advantage, a small convenience, that a mans heart is set upon, as it was in this instance (for it is said, he was ex­ceeding glad of the gourd,) he is very apt to rise in discontent against any of the acts of God that shall deprive him thereof. And this is the true oc­casion of all the grudgings and mur­murings in the soul: Every mans heart is full of bitterness, repinings, and discontents; the tidings they hear of the several workings of God in the world is to them as Vinegar is to the teeth, and smoak to the eyes, ac­cording as their party is concerned in it: It is a terror to hear the report. The [Page 129]evil of such a frame of heart I shall set forth by these ensuing conside­rations.

1. It is a sin, and a great provocation against God. The Lord came to Jonah and did reason the case with him, dost thou well to be angry? Ex usu san­ctae linguae talis inter­rogatio negat vehementis­simè, sicut contraria quam maxi­me affirmat. Tarnov. in loc. The interroga­tion is both a vehement negation and a sharp reprehension: He did not well in so doing. And this should be e­nough to any gracious heart, who ought to tremble at sin more then Hell. And it is a sin that a man is exceeding prone to, yea, even the best men: For who could have thought, that Jonah who was so lately in the Whales belly, which he cals the belly of Hell, and was so greatly humbled under the mighty hand of God, and so graciously and miraculously delivered, but that he should have been well pleased with whatsoever God should do? so a man would think of those also that have been greatly afflicted, and now glori­ously delivered; yet after all this Jonahs spirit is discontented for a trifle, he is angry though it be but for a gourd. But let such persons [Page 130]consider, the Lord himself will re­prove it as an evil, he will not suffer it in his own people. Therefore ask thy soul in the midst of its bitterness, what shall I answer when the Lord re­proves? Is this a frame of spirit which I am able to justifie before God, or shall I say with Jonah, I do well to be angry, and so add iniquity to ini­quity?

2. It is not only a sin, but it is a high degree of sinning; it is sinning against God with an high hand, which will ap­pear in two things.

1. Hereby a man doth exalt his will above Gods will, and makes his will the rule of goodness: As if the will of the Lord were evil, and his will good, which is the highest pitch of Atheism that the Devil himself can be guilty of; Now when the Lord hath mani­fested his will, that there should be such speakings in the heart as these. But I should have judged it better if it had been otherwise; what is this but to say, If my will had been done it had been better? for my will is the rule of goodness and not Gods will; [Page 131]contrary to the frame in Ely, Let him do what seems him good; for that is good which is so in his account, that which agrees unto his will, and not unto mine. Secondly, Hereby a man doth put God out of the throne of Govern­ment, and takes upon himself the Go­vernment of the world, saying with Absolom, Oh if I were made a Judge and a Ruler in Israel, I would do you ju­stice. So these, if the Government of the world were in my hands, it should be far better with the world then it is: If it were in my power, if I had the ordering of all things; so that though the Lord sits in Heaven, and his King­dom rules over all, yet as man in every sin denies the wisdom and the equity of his Law, as if he could make a bet­ter Law; so in all such discontents and murmurings, he denies his So­veraignty in Government. And if it were in his power, his will is to take the Government out of his hand into his own, and then things should be better ordered, and there should not be such distresses upon the Churches, and such confusions in the world as now there are.

3. Hereby thou makest thy self wiser then God; for he that will undertake to correct another mans actions, must therein at least suppose himself to be wiser then he. And therefore men that would bring in new institutions into the worship of God, and will not be content with those that he hath ap­pointed, they do charge God with folly, and make themselves wiser then God. And therefore some of our Di­vines observe, that it is a greater sin in Gods sevice, to do what we should not, then to omit what we should. For by the one we shew the difficulty of the Law, [...]. Chrys. hom. 2. in Rom. Miles potestati obediens ho­minem occidit, &c. unde punitur si fecerit injussus, inde punietur nisi fecerit jussus. Quod si ita est jubente Imperatore; quanto magis jubente creatore? Aug de Civi [...]. l 1. c. 26. but by the other, we charge the Law with folly. In the one we mani­fest our weakness to do the will of God, in the other our impudence to controll the wisdom of God. And as it is in the institutions of God, so it is in his operations. He that saith I would not have it thus, or thus, if it had been thus it would have been better, doth [Page 133]nor only set up his own will against Gods, but exalts his own wisdom above Gods. But it will be found in this as in matters of institution, Vain man would be wise. But howsoever we may account it as part of our wisdom, it will be found to be but as mimicall dancings, [...] est puerorum mo­re ludere. Talis ab usus sacrificiorum erat apud Gentiles ex sacrificio e­pulum ex epulo facta est potatio; ex potatione comus, ex co­mo ludus, &c. Epicharm. apud Atha­naeum. l. 2. Surrexerunt ludere, intel­lige sacrae scripturae, verecuudiam; lusum nisi impudicum non denotasse. Tertul. de jejunio con­tra physi­cos, &c. and as Childrens plays be­fore God in the end. And so the word 1 Cor. 10.7. doth signifie, Exod. 32.6. The people sate down to eat and to drink, and rose up to play. But men say, we think this would be better for Gods glory: that is as much as to say, you take more care for the glory of God then he doth himself. But if you took so much care of the glory of God, you would have respect to his Commands, and not sin against him out of pretence of zeal for his glory. And it is as much as to say you know wayes that will make more for the glory of God then he himself doth. If the Lord would put the business into your hands, you could find out a way to secure his glory far better: that God doth not take a right course to glorifie himself, but were [Page 134]it in your power you would do it: As John the Baptist under a pretence of humility, I have need to be baptized of thee, and comest thou to me? And Peter, Lord, Thou shalt never wash my feet; did shew forth the highest pride, in making themselves wiser then Christ. But you will say it would be better for the Churches: What is this but to charge God with want of love, tenderness, and faithfulness, as if the Churches were dearer to you, then they are to him? Chrysost. brings in a man complaning of the afflictions of the Saints. There was such a man that did use to give much to the poor, was very beneficial to the Saints, but he fell among Thieves, and was robbed of all that he had, or suffered shipwrack and lost a great estate, and now the bowels of the poor are deprived of their former refreshments. Oh what pitty was it that the hand of such a man should be straightned to whom the Lord had given so large a heart! [...], &c. [...]. Have you more care of the poor, then God their Maker? He brings in the [Page 135]Example of Job, who saith he did not eat his morsels alone, but the poor were nourished with his bread, and cloathed with his Fleece, and their bowels did bless him in the streets. But now his Estate is wasted, his Flocks and Heards are consumed, by which so many poor were supported. Had it not been better that he had had his Estate still, that did so much Good with it while he had it? Nay, [...], &c. he brings in Job speaking, Though for my part I was unworthy to enjoy an Estate, yet the Lord should have spared it for the poors sake upon whom I did ex­pend it.

But he sayes no such thing, thinks no such thing, [...]. He was not so glorious and eminent, when he fed the poor with his abun­dance, as when he did bless God and gave thanks in the loss of all things. Nay, he brought a greater glory to God, and gave a greater wound to the Devil by his example of suffering and patience, and became of far greater use to the Church and to the Saints, then ever he could have been by his Estate [Page 136]if he had enjoyed it. Jam. 5.11. We have heard of the patience of Job, and what end God made with him; had it not been for his sufferings, we should hardly ever have heard of Job or of his patience. But now the Lord hath set him forth for a pattern to his Saints in all after Ages.

4. In all your discontents, is this the way to prevail with God? Non faciet recedere, non revocabit, sed perficiet quod verbo mina­tus est. Est Miosis. A lap. Will this make him change his hand? or call back his word? Isa. 31.2. [...] He will not call back nor make voyd his word. His counsels being set, it is not all frettings of your hearts against them that will cause him to take other counsels, or will turn him out of the way. Psal. 33 11. The thoughts of his heart are from everlasting, and therefore it is your wisdom, much rather to strive to bring about your wils to his will, for there is no hope of bringing his will to yours. Jam. 1.17. Balaam in stead of dis­swading the King from his evil enterprise, God having formerly forbidden him to curse the people, he attempteth under the colour of Religious actions, building Altars, and offering Sacrifices, to change the minde and counsel of God, and to obtain his favour to curse his people. Ainsw. in Numb. 23.1. In him there is no variableness, nor shadow of change. You may change your course as Baalam did, and try if [Page 137]upon this mountain you can finde God to change his minde, and go from one high place to another, and think to prevail, but you do but deceive your selves, lose your labor, and the Lord doth deride all such vain en­terprises of men; for the thoughts of his heart endure throughout all Ages.

5. This is the way to provoke God to go forth in displeasure, and to cross thy will so much the more. If the Lord go forth in a way of judgement, Te pares ad sustinendum impetum irae meae, aut ut occurras mihi vera resipis­centia & e­mendatione. Drus. the means to pacifie him, is to meet him, as we are commanded, Amos 4.12. Prepare to meet thy God O Israel. Not to meet him in a way of opposition, to set up thy will against his, to set the battle in array against him, Esay 27.4. for that is but to set bryars and thorns against him in battle, but thou must meet him in a way of submission, as Abigal met David, when he was com­ming down to destroy Nabal and his House, 1 Sam. 25.32. So when we are under the hand of the Lord, and our spirits stoop and say, It is best Lord, best for me, and for thy Churches. It is the Lord, let him do what seems him good; [Page 138]this is the onely way to prevail with God. But if men be like a wild Esay 51.20. [...] his tantum legi­tur sacris bibliis, hoc in loco & Deut. 14.5. à Sept. red­ditur per [...], & [...] bovem syl­vestrem significat, est animal superbum, & ferox, 1. Quod jugum ferre nequit, 2. Quod se circumscribi non patiatur, & ideo derivatur à [...] Limitavit, per antiphrasin. 3. Quod illaqueatum & irretitū cunū & vena­torū furori sit expositum. 4. Quod omnibus in platea spectandū proponitur. [...]Bull in a net, when they are full of the fury of the Lord, and like a raging Sea, that cannot rest, this is the way to pro­voke God, to go on in displeasure. Nay, it is a very great Argument that he intends to go on, Si non eruditi fueritis mihi. Montan. ut castigati, ut redeant. Levis. 26.24.

If a man be not corrected to him, he will punish him seven times more un­till he hath destroyed him. And God doth every thing by weight and mea­sure, makes every thing glorious in its time; at the last day (which shall be a day of revealation) the Books shall be opened, the Book of Providence as well as the Book of Life; and we shall see a glorious harmony in all the works of God: Yea, those works which ye would have had otherwise, you shall see how necessary they were to come in their places and seasons; and then what shame would [Page 139]it be to you, before men and Angels (if the Saints could be ashamed at the last day) that the whole plot of God should have been changed, and the glorious order, and beautifull agree­ment of all his Providences been de­faced, that so your will might be ac­complished to serve a particular end, some low and inferior design? as if the whole order of the Creation should be perverted for us. And we may as soon expect, that God should change the works of Creation, as the works of Providence, and as soon finde out a better order in the one, as in the other.

Ʋse. 2 When you look upon the several turns of Providences that are now in the world, do you labor to submit your wils unto Gods without fretting, and without murmuring; do not rise up against the mighty hand of God, but humble your selves under it, and in due time he will exalt you, 1 Pet. 5.6. It may be sometimes the Lord orders things so, that they do act contrary to your desires and expectations; some­times the Clouds give their rain [Page 140]unseasonably, and the winds unseason­ably blow; the stars by their influences seem to fight against you, and some­times after all your labor, the Earth doth not yield her encrease, but thorns do grow instead of wheat, and cockles instead of barly. It may be the Lord denies thee the fruit of the womb, or else gives a comfort, as he did a Guord to Jonah for a day, and he blasts it at night; though it be the desire of thine eyes, and the joy of thy heart; it may be the Lord doth set up the right hand of thy Adversaries, and they that hate thee, triumph over thee; and the Church is broken in the place of Dra­gons, and covered with the shadow of Death: Now say with a heart melted, into the will of God, Let the will of the Lord be done: Math. 26 42. Distinguitur in Christo vo luntas ut est natura quae dicitur [...], voluntas ut est ratio, quae dicitur [...], A­quin. p. 3. q 18. a. 3.0.He is the Lord and his will is the Rule of goodness. And al­though the will of nature would seek its own preservation, yet let it stoop unto the will of Duty: And say, while the Lord is pleased to have it so, I do not desire to have it otherwise. We are to pray with submission unto his will in our works, Jam. 4.15. If the Lord [Page 141]will, we will do this or that; [...]. Chrys. hom. 84. in Math. Voluntatem nostram vo­luntati divi­nae plenissimè unire, sine retractione cordis cum quadam com­placentia mentali medullium in omnibus adversis quae contingere possunt ut divi­num beneplacitum fiat ei summum, de [...]rium sive sint adversa exteriora, persecutiones, divisiones, scandala; sive interiora, ut subtractiones gratiae, divinae influentiae, consolationis aternae; sive obnubilationes mentis vel in­frigidationes affectuum sive tentationes, Harph. Theolog. Mystic. p. 570. and there­fore we are to submit to his will in all his works, and say, If the Lords will be so, we have no will of our own, we will not the contrary. Now to bring a soul into such a frame, there are these ensuing considerations which the Saints may finde useful in all these great concus­sions and shakings of Kingdoms and Nations.

1. Whatsoever the Lord doth, he doth by counsel. It is not barely an act of will, but of will guided by counsel, Ephes. 1.11. He works all things ac­cording to the councel of his own will: And this councel is taken from eter­nity. Psal. 56.8. Psal. 139.16. Est liber pro­videntiae Dei generalis om­nes creaturas concernentis, à quo deleri est morti tra­di, Exod. 32.32, 33. Est & liber vitae, qui catalogus est, sive singularis illa salvandorum cognitio. Glass. Rhet. Scar. p. 157. The Lord hath a book of provi­dence, as well as of life; In thy book are all my members written. And that book in the Revelation that was sealed with seven Seals, is not the book of Gods [Page 142]Election, but the Book of Gods dispen­sations in the world, Liber fatidicus, the Book setting forth the counsels, and designs of God upon the after Ages of the world. They are not Counsels taken up De novo, or as occasion serves, upon a particular interest, and for a particular end, but they were counsels taken up in re­ference unto the general frame and ordering of all things, and that from everlasting. Therefore Zach. 6.1. the Instruments of vengeance are said to be Chariots that came forth from between the Mountains of Brass; Non dubium est quin per montes intel­ligat provi­dentiam Dei vel arcanum consilium, quo omnia decreta sunt ante cre­ationem mun­di. Calv. Montes duo sunt, sapien­tia & decre­tum; dispositio & definitio; potentia & providentia Dei; praeordinatio, & executio. A lap. Judicia Dei abyssus multa; quapropter Angeli qui ea exequuntur, prodeunt è profunda valle inter duos montes, sc. ex cujus abdito firmissima & ineluctabilia consilia. Drus. Tarn. in loc. which is to be understood of the De­crees of Providence, which are as Mountains of Brass, unchangeable. Therefore should not my will stoop? Should I submit unto the Decree of God, in reference to my eternal estate, and shal not my wil be subject unto his Decree, in ordering of Providences in respect of the things below? all which do conduce unto that eternal end. [Page 143]Shall not the Lord have what de­signs upon the world he pleaseth? when the Earth is the Lords and the fulness thereof; of him are all things, as the first cause, and therefore to him should all things be as the last end.

2. He hath committed all things in the matter of Government unto the Son. He hath laid the Government upon his shoulders, not only in the spiritual, but in the providential Kingdom also; which some Divines call a Kingdom of power, which is exercised over all men and all creatures, and a Kingdom of Grace which is exercised over the Church; Assemblies Catech. p. 53. both which are intended in that petition, Math. 6.10. Thy King­dom come; for therein we desire, That Christ would so Govern all the creatures, Dr. Ʋshers Sum of Christian Re­ligion. p. 361.both in the natural course of things, and in the Civil and Domestical Government of men; yea, Hen. Scudders Key of Hea­ven. p. 153. Mr. Tho. Goodwins Serm. the Interest of England, p. 44.in the Rule of Devils them­selves, in such sort as they may serve for the good of his Church: And therefore he is called King of Nations, in refe­rence to his works, Jer. 10.7. as well as King of Saints, in relation to his wor­ship, Rev. 15.3.

This will clearly appear out of the word under these considerati­ons: Propheta non tantum in Coelo Deum regnare docet, verum mode­rari res terre­nas, & hac ratione ex­tendit ejus potentiam per quatuor mun­di plagas, &c. Calv.

1. That the Rule and Government of all the creatures in Heaven and Earth is in the hand of the Son, Ezek. 1. We have set forth the order, and subor­dination of causes in the Government of all things: The Wheels note, the changes and turnings of all things be­low, but these are governed by the the living creatures; the Lord making use of the Ministry of the Angels in the ordering of all things; for the spirit of the living creatures is in the Wheels. But ver. See the Ex­position of Mr. w. Green­hil of this Vision. 25.26. is a Throne above that of the Angels, Over the heads of the living creatures a Firmament: upon the Firma­ment the likeness of a Throne, and upon the Throne the likeness as the appearance of a man. That this is to be understood of Christ, is granted generally by In­terpreters, and that the Throne notes a Kingly power, and that the voyce from the Firmament, unto the living creatures, was to order and command them in their Administrations. And the same is set forth plainly, Joh. 5.22. [Page 145] The Father judgeth no man, Judicium pro Imperio & potestate ac­cipit secun­dum phrasia linguae He­braicae. A Pa­tre Christo traditū estreg­nū ut arbitrio suo Caelū ac Terrā modere­tur. Nec sen­sus est quasi Pater pror­sus se abdi­carit à judi­can li potesta­te & autho­ritate, sed quia judicat cum Filio, in Filio, & per Filium. Calv. Kemnit. Pater in sua propria perso­na neminem regit, sed per Filium; Ita tamen ut Christus est vicarius Pa­tris, ab co de­pendet & ci in regiminis administrati­one subor­dinatus est. Calo. 2. c [...]it. sac. c. 5. §. 283.but he hath committed all judgement to the Son. Judgement is after the manner of the Hebrews, put for the Government and Administration of all things, as is it u­sed, Jer. 23.5. & 33.15. and the same is intended which the Apostle speaks of, 1 Cor. 15.26, 27. He hath put all things under his feet; and in that he saith all things, its manifest that nothing is ex­cepted, but he that did put all things under him: Not as if the Father had put him­self out of Authority; but two things are here plainly set down, as Paraeus hath well observed. 1. That all things in Heaven and Earth are by the Fa­ther subjected unto Christ, as the Ru­ler of them all. 2. That they are so by the Father given into the hands of the Son, as that the Father still re­tains the Government in himself; Christ being in the Kingdom but the Fathers servant. The same is plainly asserted Mat. 28.18. Joh. 17.2.

2. This Kingdom and Rule over all the works of God doth belong un­to Christ, not only as he is the second Person, and so equal with the Father; [Page 146]but being God Man, Pedibus sub­jicere est in potestatem tradere; & pe­dious concul­care est hosti­bus insultare. Glass. Rhet. sacr. p. 349. Super Angelos constitutum accipimus unigenitum F [...]ium, & nulla creatu­ra subjecta non erit, cui primates spi­ritus subj [...]ci­ciuntur. Aug. in Psal. 8. having undertaken the Office of Mediator, so was the Government put into his hands imme­diately, which is evident. 1 From the manner of the derivation of this King­dom; it comes unto Christ by donati­on, and therefore must come under an Act of Will, which as he was God he could not do. Joh. 5.22. It is [...], he hath given all Judgement to him, [...] Heb. 1.2. Whom he hath appointed or put heir of all things, [...] Heb. 2.7. which signifies to set a man in an of­fice, to constitute a man to an employ­ment, Act. 6.3. Tit. 1.5. Math. 24.47. And so much is plainly expressed, Joh. 5.27. He hath given him authority to execute Judgement, because he is the Son of man. 2. From the time of its resignation; for the Kingdom is but Oeconomical, committed to Christ by way of Office, and for a time, and then he is to deliver it into the hand of the Fa­ther, that God may be all in all, 1 Cor. 15.24, 28. Potestates legitimas à Deo (que) ordina­tas compre­hendo; sicut fi­nem accipiet mundus, ita & Politia & M [...]gistratus, tum in Coelo principatus Angeizci, tum in Ecclesia cessabunt M [...] ­nistr [...] & praefectu­ra [...], &c. Cal. in loc. But first he must put down all Rule, and Authority, and Power, which hath been substituted by him; either Ecclesiastial Officers in the Church, or [Page 147]Civil in the State; yea, I conceive it to be extended, even to the Princi­pality of the Angels also, which as it began under the Mediatory Kingdom, so it shal end with it.

3. The Lords intent in setting Christ over the Kingdom of Providence, was, that he might Rule and over rule all things for the good of his Church; for whose sake he undertook it, for whose good he administers it, and when their number is fulfilled, he will deliver it up, as having finished the work that was given him to do, and there­in accomplished all his Fathers ends, Joh. 17.2. Thou hast given him power over all flesh, that he should give eternal life to as many as thou hast given him. And Eph. 1.22. He Magna con­solatio quod tantum Im­perium habet is, qui id exer­cet Ecclesiae bono, sicut caput consu­lit corpori. Grot. God of his grace hath not only gi­ven us a head, but such a head to whom all things are subject. Baines in Eph. 1.hath put all things under his feet, and given him to be Head over all things to the Church, which is his Body, &c. And there is required of us a subjection unto Christ, as King, in both these Kingdoms, committed unto him by the Father; and to submit unto him in the one and not in the other, is to deny Christ that honor which God the Father hath invested him with. [Page 148]Now Christ is God the Fathers servant in the Government, Esay 42.1. As he is called Gods King, Ps. 2.6. He rules from him, he rules for him: And as Christ is his Fathers servant, so should we be the servants of Christ. Christ serves all the plots of his Father; all Joh. 5.19 20 Pater niml facit nisi per Falium; & Filius nihil facit, nisi quod Pater per ipsum opera­tur. Ostendit Patrem esse authorem eorum quae Filius facit; simul & Fi­lium esse a­gens intelli­gens qui vi­det & cog­noscit quae Pater cum ipso & per ipsum opera­tur. Nec dicit alium n [...]v [...] mun lum, sed quod videt Patrem in p [...]fenti faci­ente [...], hoc Fi­lius unà cum Patre facit. Kemnit. his eternal Coun­sels are made known unto him, he does only accomplish what God the Father hath decreed. So should we also be the servants of Christ, to serve all his ends and designs, as Christ doth his Fathers. Now there is a double en­gagement lies upon Christ in reference to this Kingdom of Providence.

First, Ratione Officii, as there is a trust put in him by God the Father; and so we may rest assured he will be faithful unto him; For he hath ac­complished all things, and hath not spared his own life; he loved it not to death, in reference to his spiritual Kingdom; therefore he will be faith­ful also in the providential Kingdom, which is given him not only as part of his Office, but as a part also of his reward, being set at the right hand of God; and thereby be­ing [Page 149]made both Act. 2.36. Christus fuit Rex & Do­minus ex quo coepit esse Me­diator, & non demum factus est post resurrectio­nem; sed locus intelligi debet de solenni de­claratione quae tum facta est cum Christus con­sedit ad dex­tram Patris. Maccov. Thes. Theo­log, par. 3. disp. 15. Lord and Christ.

Secondly, Ratione Dominii; for he did purchase all the creatures. There was not only a debt which he paid, but there was a purchase which he made, and that was of all the creatures, Constituit Christum hae­redem omniū, Heb. 1.2. Sumus & nos cohaeredes Christi, Rom. 8.17. Cujus haeredes su­mus? Dei, cujus & Filii. Quae Dei haereditas? Omnia sunt Dei; omnia igitur nostra quae Dei sunt; sumus enim haeredes ex asse, 1 Cor. 3.21. Haereditas Christi gemina est; gloriae & dominii; in utram (que) partem nos ut fratres recipit. Par. in Rom. 8.17. Christus meruit nobis omnia bona superna­turalia & omnia auxilia, sive praevenientia, sive subsequentia; ac universa illa bona et si bona sint nobis extrinseca, quae rationem induunt mediorum ad nostram salutem. Vincent. Asturicens. de habit. Christi grat. praelect. q 5. p. 259. Reinolds in Psal. 110.4 p 455. for the Churches service; he bought the services of some, and the persons of o­thers: He bought some as sons, others as servants: Which may be the meaning of (though it be commonly otherwise interpreted,) 2 Pet. 2.2. They denied the Lord that bought them. In both these respects we may be sure, as a purchase made by himself at a dear rate, and as an office committed to him by his Father, he will order all things so, as they shall be to his own glory, and his Fathers ends: And therefore we see that all the changings and shakings in the world are attribu­ted to Christ, Heb. 12.25, 26. See that [Page 150]ye refuse not him that speaks from Hea­ven,Relativum [...] non possu­mus referre nisi ad [...], hoc est ad Chrislum quem Mosi opposuit. Par. Illud non ad coelum speciatim refertur sed ad rem totam. Magnas antehac fcci rerum mutationes, sed restat longè major. Grot.whose voyce then shook the Earth, &c. It was Christ that did shake the Earth in the giving of the Law. And it is he that is said once more to shake not only Earth, but also Heaven.

3. Christ hath made his Providential Kingdom subordinate unto his spiritual Kingdom: Propter Ec­clesiam in mundo durat mundus, alio­quin uno mo­mento confla­graret coelum & terra, quia mundus non est dig­nus uno gra­no tritici; si­quidem plenus est blasphemiis & impietate. Nisi oratione & doctrina su­stentaret Ecclesia mundum, uno momento perirent omnia. Luth. in Gen. 30. & 34. he doth rule all things in the world onely for the good of his people; It is for their sakes the world stands, and therefore it is for their good and in subordination thereunto, that the world is governed.

For first, All creatures made for mans use were at first put under mans Covenant, and therefore when man sinned, his curse did reach unto them also, Gen. 3.17. If there had not been a second Covenant revealed, man had perished, and all the creatures for his sake.

Secondly, It is by the Covenant of Christ, and under the Government of Christ that they are at this day established, Esay 49.8. I will give thee for a Covenant of the people to establish the Earth: It must have the same ex­tent with the people to whom he is given as a Covenant; but that was not to the Jews only, and therefore it can­not be restrained only to the Land of Judea. Psal. 93.1. & 97.1. is com­monly expounded of the Kingdom of Christ.

Thirdly, The creatures for this cause, wait to be delivered from the bon­dage of corruption into the glorious liberty of the Sons of God, Rom. 8.21. The Va­nity which I conceive the creature is subjected to, is a Vanity of service to the lusts of Satan and Sinners; and the reason why they are by God sub­jected thereunto, is, because the Lord hath a number of Sons to be carryed through the Wilderness of this World and when they are perfectly delivered from corruption, then shall the creatures be delivered from the bondage of corruption. Quemadmo­dum [Page 152]mundus propter hominem conditus est, & propter lapsum illius corruptus, ita ad gloriam electorum dissolutus resti­tuetur. Gomar. in Rom. 8.

Fourthly, The continuance of the World is only to advance the ends of the Kingdom of Christ: Its attributed to the patience of God, 2 Pet. 3.9. Rom. 9.22. but all the attributes of God are exercised by Christ in his Government, and it is for to bring men to repentance, which only be­longs to the second Covenant, and till the Kingdom of Christ be perfected, the World is reserved by the Word of God, and then shall the ancient curse be executed, All things shall be dissolved; the Earth and the works that are therein shall be burnt up. And for this cause, Ephes. 11.22. it is said, he is made head over all things unto the Church In b [...]num Ecclesiae [...] ­tinet hoc I [...] ­p [...]r [...]um G [...]o [...]. in loc. Eph. 1 23. Rev. 21.9. Jer. 12.7.. He is the head of the Church, and over all things, for the Churches sake. The Church is his body, the Lambs wife, the dearly be­loved of his soul; therefore seeing it is for their sakes that he hath un­dertaken the Government of all things, [Page 153]surely all things shall be so ordered, as they shall turn to their spiritual good and advantage in the end. Consider how dear the Church is unto God the Father Joh. 16.27. [...] apud Graecos ultro­neum signifi­cat, sc. Pater ultro vos dili­git, etiam nemine ro­gante, Erasm. unde Non­nus vertit [...]., that he did commit it as a depositum unto Christ to keep. They are therefore stiled Those whom thou hast given me Jo. 17.11. Act. 20.28. Quam he­minibus im­possibile est, mixtum fer­mentum se­parare à pa­sto, tam im­possibile est diabolo Chri­stum ab Eccle­sia sua sepa­rare. Luth.. And consider how dear the Church is to Christ who hath purchased it with his own bloud: Therefore if the Father will trust him, and if he be so far engaged, that he shall loose all his sufferings if the Church miscarry; we may trust him much more. He will surely order all things in a way of Providence, so as shall tend to their advantage, though it may be for the present they cannot see it: For he is the Wisdom of God, and the glorious Artificer, that the Lord doth and will use in the accom­plishing of all things. And therefore he is called [...] a cunning workman, Prov. 8.30. Duo habet significata. 1. Artificem probatum. 2. In sua arte excellentem Jer. 46.25. & 52.15. Nah. 3.8. Septuag. ver­tunt [...]. Glass. O­nomat. p. 61. The word doth signifie Artificem arte sua excellentem, and it is so rendred, Cant. 7.1. Therefore as when ye are strangers to the Mystery of an Art, and look upon some [Page 154]curious Artist, ye wonder what he is doing, and how he will bring about his end: but yet ye trust him with it, and say, Let him alone, we are to con­fide in him in his own Art: and ye can take pleasure to stand by and look on; so should ye do unto Christ in the Government of the world, trust him with it, for he will effect all that [...] in his heart. He is the cunning Ar­tist, able to do above what you can ask or think.

4. The Lord Christ hath substituted this Spirit as his Prorex. The Spirit doth govern for him both in his pro­vidential Ephes. 2.22. 2 Cor. 3.18. Rom. 8 14. Spiritus san­ctus replet to­tum orbem terrarum; ali­ter autem re­plet sanctifi­cante gratia, sicut sanctos, aliter atte­stante at (que) ordinante praesentia, sicut omnia. Aug. ad Simplician. l 2. q. 1. u Spi­ritus sanctus nunquam otiosus est in piis, semper aliquid agit, quod pertinet ad regnum Dei. Luth., and in his spiritual King­dom. Christ dwels in the hearts of his Saints by his Spirit, and he rules all the affairs of the world by the same Spirit. It was by the Spirit that the world was created; the Spirit moved upon the face of the waters: The word [...] Sicut aquila super pullos suos alas motitat, ill [...]s sovens & sustentans, &c. Mercer. signifies to move upon them as the wings of a fowle move upon her [Page 155]young, to bring them forth. The same Spirit that moved upon the creatures in their creation, doth by the same wings in a way of providence move upon them to perfection. And there­fore when the Angels Ezeck. 1.12.20. Spi­ritus non ac­cipitur pro animo vel consilio, nec pro voluntate aut anima hominis, prout Calv. Sed spiritus Dei est, aequa­biliter impel­lens tam ro­tas quam ani­malia. Caeli ac mundus sunt quasi currus Dei praesiden­tis spiritus; per Angelos gyrat Coelos, tempora & omnia creata; ca (que) suavissime ac fortissime regit & movet. A lap. Greenhil in loc.act the wheels, the Spirit of Christ moves them; which way the Spirit went, thither their Spirit was to go, Ezek. 1.20. There­fore Zach. 4.7. Spi­ritum vocat virtutem à Dei spiritu manantem, qua animi eorum confirma­bantur & excitabantur ad opus faciendum, uti Ezra. 5.1. & Hag. 2.5. Drus. It is not by power nor by might, but by my Spirit; The Spirit wrought it in a providential way, by raising up the spirits of men. Zach. 6.8. Per vocem spiritus quidam vindictam Dei intelligunt, quae cum ad sati­etatem effusa sit, tum spiritum Dei vindictae cupidum sedare, vel facere ac­quiescere dicuntur. Pemble, &c. Traditum est mihi ab Hebraeis, quod Alexander & omnes Macedones qui egressi sunt post Medos & Persas requi­escere secerunt Spiritum prophetalem, eo quod Dei voluntatem contra Medos impleverint. Jerom in loc. They that are gone out into the North Countrey have quieted my Spirit in the North. There was a great design of God to accomplish, and the Spirit would never be pacified; he was rest­less as it were, till this work was ful­filled. For the Spirit is as truly engaged in it, being the Spirit of Christ Me­diator, [Page 156]as Christ himself is engaged un­to God the Father.

5. The Lord hath erected another subordinate power, which is that of the Angels. For the Wheels do not move alone, but the Spirit of the living Creatures is in the Wheels. Ezech. 1.20. Omnino hoc verum est quod Deus mundum hunc visibilem gu­bernat non tantum per homines sed etiam per Angelos. Lu ther in Gen. 19. &c. Angelorum officium du­plex est; su­perius canere gloriam in excelsis Deo: Insertus erga nos & crea­turas est vi­gilare, guber­nare, milita­re, &c. in c. 32. Now the living creatures are the Angels, Ezech. 10.20. And for this cause they are said to be ministring Spirits for the good of the Elect. And they not only mini­ster to the Saints, but they minister to Christ also, in all his works in the world, for the Saints sake: Therefore in Revel. 8.1. & 16.1. the Trumpets and the Vials, are said to be given into the hands of the Angels. They being the Instruments chiefly used in them; and all other persons shall be acted, moved by their ministry. Now we know they are holy Angels, they know the will of God as they see the face of God: and they are faithful unto Christ, unto whom as Servants they are subjected. For he was made lower then the An­gels, Heb. 2.7. [...] but for a little time; Col 2.10. 1 Pet 3 22. but now he is exalted a bove An­gels, and Principalities, and Powers, [Page 157]and they made subject to him; and we know that Christ is their head, and they make up one body in Christ with the Saints, for there is an [...] of things in heaven and things in earth, Metaphora ducta est à re oratoria. Camer. Est aera in sum­ma colligere; ut Rom. 13.9. Per Chri­stum tanquam caput. Grot. [...]. Oecum. Sicut mali Angeli & diaboli invisibiles insensiores hostes sunt, quam visibiles; ita opti­ [...] & constantissuni amici sunt Angeli invisibiles, qui fide & benevolentia & [...]mnibus officiis amicitiae visibiles amicos longè superant. Luth. in Gen. c. 24.Eph. 1.10. We are all servants of the same Family, and brethren. The Angel himself acknowledges, Rev. 19.10. I am thy fellow-servant & of thy b [...]ethren. Now we need not doubt but they will order all things for the Churches good, knowing the mind of God fully in all his works, in which they are im­ployed; which makes them to go and come like lightning. When therefore the Spirit works, and the Angels work, and all of them concur; should man repine? should man resist?

6. The motions of providence in or­dering the affairs of the world, are some­times cross and perplex motions, going beyond the reach of the ablest and most skilful men. There is as it were a Wheel in the midst of a Wheel, Eze. 1.16. [Page 158] Complexio transversa; they move like the motions of Watches, Cur duplices fuerint Rotae videndum est; nempe quia Deus non videtur tenere rectum cur­sum, sed ha­bere varias conversiones & quasi in­ter se contra­rias, acsi di­straheretur agitatio ubi inspirat vi­gorem cred­turis, &c. Calvin in loc. Rotae erant implicatae, ne speremus illarum moti­onum rationes à nobis per­cipi; si secun­dum huma­nam rationem de operibus Dei & eventis judicamus, tanta est preplexitas, ut nos explicare non possi­mus, &c. Lavat. cross­wise, one Wheel acts another by a cross and a quite contrary motion, so that the greatest Statesmen, the wisest Polititians are puzled by it, they know not what mysteries there are in Provi­dences. They cannot discern whether the Wheels move forward or back­ward. As sometimes when the Scots molested this Nation, the Inhabitants called in the Saxons for their Affi­stance, but they did effect that, which they did intend to avoid, for they conquered and subdued the Nation to themselves. The motions of Provi­dence are so perplex and various, that it comes not within the compass of the wisdom of man to gather any certain Conclusions from them. The Lord will not have man to finde any thing after Eccles. 7.14. sc. Ʋt nihil divinarum praerogativ [...] ­rum homo sibi arrogare possit. Cocc.him.

7. The Wheels are sometimes lifted up from the Earth Multa saepe videmus fieri intempestivè, nostro judi­cio; sed scia­mus Angelos peragere suū officium, & ipsorum motu vel inspira­tione rapi, quae per se nullum mo­tum haberent. Calv., Ezech. 1.19. God doth many times go out of the way of his ordinary Providence, and doth raise the Spirits of men, and enable them to unwearied services; he that is feeble shall be as David Erit alter David, hoc est bello fortis ac summus; & qui infeli­citer egerit, futurus sit Davidi simi­lis, sc. foelix & fortuna­tus, Drus. in loc. Jer. 37.10 [...] transfossi. Cum de sanctissimis viris Johanne Huss & Hieronymo Pra­g [...]nsi cogite, cum summa admiratione hanc ipsam animi magnitudinem intueor. Qui duo se totius mundi judiciis opposuerunt. Luth. in Gen. cap. 7. Lutherus odium & impetum totius orbis sustinuit. Sleidan. Dei gratia hoc insigne donum expertus sum, ut contra Caesaris, Pontifi­cis, Principum, Regum, & totius fere mundi voluntatem, docendo & seri­bendo Jesum Christum liberrime confessus sum, etiam inter mille pe­ricula vitae, Luth. Tom. 4. p. 404. Nihil est humanis viribus labo­ratum, quod non humanis ae (que) viribus destrui possit, quontam mortalia sunt opera mortalium, Lactan. l. 7., Zach. 12.8. That is, as valiant in War as David; and the house of David (So the Saints and the Faithful Ones of God are called) shall be as an Angel of God; their Spirits elevated even to Angelical strength and courage. The Lord did never so settle any Nation or People, but he did reserve to himself a power of alteration. He did never so exalt any man, but he did reserve to him­self a power of degradation. Ezech. 21.10.26. Remove the diadem, take away [Page 160]the crown, it shall be no more. Deponit Reges, disponit Regna; and the sword, shall be the Instrument by which it shal be effected: It is the [...] Tribus Judah quae hactenus contempsit virgam qua à Deo castiga­ta fuit, desi­net esse reg­num. Lavat. [...] enim tribus est. Gladius Chaldaeorum sceptrum, hoc est, regnum Filii mei, sc. Israelis; succidet facilius omne lignum, sc. omnem alium populum. A lap. Sed haec interpretatio optimè quadrat. Gladius Chaldaeorum est virga vel sceptrum Filii mei contemnens omne lignum. Psal. 17.13. Esay 10.5. rod of my Son, contemning every tree; and no tree shall escape, not the Cedars of Lebanon; for it is the Scepter of my Son; men may make a great difference betwixt Ce­dars and shrubs, but the Sons Scep­ter makes no such difference.

8. Ezech. 1.18. Et Rotae & cherubim e­rant oculis pleni circū, sc. non in unico tantum loco sed undi­qua (que), omni ex parte; hi oculi signi ficant 1. Cir­cumspectio­nem & vigi­lantiam in orbis regi­mine. 2. Motus vel rerum eventus esse certissimos, licet instabiles & im­pliciti nobis videantur. 3. Pulcherrimos esse, sc. ocellis quasi stellis luci­dissimis ornatos. Calv. A lap. He hath discovered to us in his word what ends he hath to accomplish in and upon the world; and we know he car­ries on all things for the accomplish­ment of those ends. For the Wheels are full of eyes; Non caeco feruntur impetu; they are not carryed on barely by the force, and according to the wills of second causes, but by counsel; and though we see not how they tend to the effecting of these ends, yet they [Page 161]shall surely be accomplished, and in this our hearts ought to rest; the ends are these.

1. What ever mens ends are, Per terram hujus mundi regna intelli­go, leges & constitutiones, cum bellicis tumultibus replentur cuncta, uti Hag. 2.22.23, Et per Coelum cultum intel­ligo & religi­onis statum in Ecclesiâ Christianâ, sc. dogmata fidei, media cultus, Minstros ordinarios, &c. uti Dan. 8.10. Tali concussione ad primum Christi adventum viam paravit, talt etiam ad secundum. Magnas antebac fetit rerum mutationes, sed re­slat longe major. Grot.the Lord intends by these shakings to remove the things that are made, Heb. 12.27. what­soever hath been brought into the Church or State, as an invention of man for politick ends, shall be de­stroyed; and he will shake both, to that end that he may remove them, That the things that cannot be shaken may remain.

2. Rev. 17.13. Nisi pon [...]if [...]x Romanus re­digatur in ordinem, actū est de omni re Christiana. At quis in ordmem re­diget? Chri­stus illustra­tione adven. tus sui, & non alius. Qui habet aures audiendi audiat, & à bello Turcico abstincat, donec nomen Papae sub Caelo valedixit. Luth. Tom. 2. That he may thereby make way for Antichrists ruine, who was set up by made things only; the Kings of the Earth giving [...] their force of arms, and their power of Laws unto the Beast; and so far as the Laws and Government of any people are blended with this power of Anti­christ, so far will the Lord shake that [Page 162]people, that thereby he may make way for Antichrists downful, ruining him by the same means he arose.

3. Pro regnis cornua posui [...]; hanc habet sancta scrip­tura consue­tudinem ut regnū semper interpretetur in cornibus. Hieron. 1 King 22. 11. Dan 7.7, 8, 21.24, & 11.20. Jer. 50.28. That he might take away the horns by which his people have been pushed, Zach. 1.21. And this he will do, though it be by a power that shall af­terward perish, if they prove horns also; as the Assyrian was destroyed by the Persians, who afterward when he advanced his horn against the Church, was also to perish by the Grecian; for the vengeance is the ven­geance of the temple.

4. That the Kingdom and Dominion under the whole Heavens may be the Lords Christus Mayestatem sua [...] visibi­lem qu [...]d [...] [...] [...]ps [...] [...] fingend [...] [...]o [...]da, ut co [...] r [...] suas & [...]reptra ont [...] pedes ein [...] [...], Bright. In fine sexti [...]all [...] [...]nni mal [...] [...]mnis [...], & regnet per annos [...]ll [...] jusintia, su (que) tranqu [...]ll [...]as [...] à labor [...]u [...], quos mundut jam d [...] perpessus est. Lacta [...]t. de Divino [...] cap 14.. To that end he doth take unto himself his great power and raign, Revel. 11.15. But here comes in a case necessarily to be answered, which will arise in the minds of mo [...] it being the great scruple and stumbling block of these times, and [...]e cause why men [Page 163]fall not in with the present Acts and Administrations of God in the World. Or, Dan. 11.33. Inter multos Apostatas praedicit sore quosdam qui in puro Dei cultu retine­bunt populū. Quanquam hoc non prae­cisè restringo ad sacerdotes, tamen non dubito quin Angelus ab ipsis incipiat. Et tanta est Spiritus gra­tia in fulci­endis doctori­bus, ut non succumbant, quamvis cum gladio, igne & exilio pug­nandum est. Calv. if this be not the true cause (as there is reason to suspect it in many) yet this is the great pretence that is held forth. Men say, did I know that this were the will of God to effect, yet that is not to be my rule, for there is voluntas propositi which is the rule of Gods actings; he works all things according to the counsel of his own will: but this is not to be looked upon as the Rule of what God would have us to do. It is voluntas prae­cepti that we are in all things to have respect unto. As the Lord many times will have his people to be af­flicted, distressed, imprisoned, yea, and many to fall by the sword, to trie them and purifie them, and make them white unto the time of the end, Dan. 11.37. For whatsoever Prophesies there are which the Lord hath spoken, Ecclesiae fi­gura [...]olumba est, quae cum omnium in­juriis pateat, non tamen reddit injuri­am, sed pati­tur. Luth. he will surely effect. The vision shall speak and not lye, it shall come and not tarry, he will not call back his word. It is no good argument then, that because God will afflict his Church, therefore [Page 164]I should desire that the Church should be afflicted, Psal. 122.6. Esay 62.7. Esay 33.20. and should desire to be an Instrument in the hand of God therein. The rule given me is this, that I should pray for the peace of Jerusalem, and that God would make it 1. Est Ec­clesiam glorio­sam reddere, ut illiuc ma­teria laudis Ecclesiae effu [...] ­geat. 2. Ʋt eam meritò omnes Gentes laudent & toti orbi sit Ecclesia in laudem & gaudium. [...] 1. Diem af­flictionis & calamitatis quem iis prae­dico, non op­tavi eis; sed cum dolore cogor eum praedicere, quia tu D [...] ­mine id mihi jubes. A Lap. 2. Diem dolo­ris, vel diem anxium reddi­tur; ita vocat militiam illam quae manet omnes veros pastores, & ad munus propheticum tantum restringit. Calv. a praise in the Earth, and a quiet habitation; and the promise is, they shall prosper that love thee; and therefore though Jere­miah in Obedience unto God must pronounce the woful day, and tell them what the Lord will do, yet he doth profess he doth not desire the woful day, Jer. 17.16. He did speak it as being commanded by God, but not as a thing desired by him, though he did tell them from the mouth of God what he would do: yet it was not that which he would have a hand in to effect. His rule of duty was, to seek the good of Jerusalem, and pray for the peace of it, till the Lord forbid him, pray no more for this people, for I will not hear thee, Jer. 7.16. Voluntas Divina ad quam se confor­mare d [...]bet voluntas humana, est voluntas praecepti; quippe quo docetur quid Deus v [...]lit esse nostri offic [...]t ut [...]aciamus; non autem est voluntas decreti, quo ipse apud se slatuit, quid velit fieri, five sinendo ut fiat, sive ipse factendo. I wisse vindic. l. 2. p. 175.. It is not therefore [Page 165]the effecting will of God that is to be my rule in desiring or acting; it may be a sin in me, to joyn in that which I know God will effect, 2 King. 8.10, 15. when Benhadad was sick, he sent unto Flisha the Prophet to enquire whe­ther he should recover of his disease; Duae sunt partes oracu­li; in prima de vita ex aegri­tudine respon­dit, in altera de Regis vita absolutè. Morbus tum non est letha­lis; ex hoc morbo non morieris; ab­solute tamen morte morie­ris; quia priusquam à morbo con­va [...]escat ab ipso Ha­zael occisus est. Pet. Mar­tyr. Ca [...]etan. he told him that his disease was not mortal, but that he might recover: but yet the Lord had shewed him that he should surely die. This he uttered as from God unto Hazael his Messenger; yet Hazael did wickedly, to take a thick cloth and dip it in water, and spread it upon his face, thereby to smother him, and to hasten his death. And we know, that though God be not the Author Resp [...]ctu Dei bonum esse dicimus, ut mala fiant; & quomodo bonum? duntaxat in genere conducibilis ad illustrandam gloriam De [...]. sc. gloriam divinae justitiae punientis, & miseri­cordiae parcentis. Et ut fiant mala; à quo? Non à Deu, sed duntaxat ab homine. Et quomodo ut fiant? sc. Deo duntaxat permittente, non autem efficiente aut in agendo deficiente. Twisse vindic. lib 2. p 175., yet he is the Orderer of sin, and he doth accomplish great things oftentimes even by the sins of men; yet this is only by the permitting, and not the effecting will of God; Though the Lord doth permit that it shal be done, yet he hates the act, and is [Page 166]displeased with the Actor; As the Lord employed Nebuchadnezzar a­gainst Jerusalem; he saith, he is my servant, and I send him against an Hypocritical Nation, the people of my wrath; and I give him a Bisariam praecipit Dous; v [...]l voluntate patefacta per verbum hominibus traditum, vel voluntate oc­culta, quae est providentia sive decretum arcanum, quo sic omnia mo­deratur ut sine eo & contra illud nihil possint sacere aut omittere. Hoc sensu [...]rbum prae­cipiendi su­mitur, sc. pro ord [...]are & d [...]cernere. 2 Sam. 16.10. Esay 5 6. Jer. 33.22. Ursin. Calv. &c. vide Pet. Martyr [...] 2 Sam. 16. quaest. An Deus sit author peccati, & quomodo illud praecip [...] p. 275. charge to take the spoyl and the prey, and to tread them down as mire in the streets, Isa. 10.6. And yet all this was but the per­mitting will of God. So the ten Kings, the Lord did put it into their Rev. 17.14. Fontem ostendit unde Imperatores forent per ta [...] longum inter vallum adeo obsequentes; ab eo proficiscitur in cujus manibu [...] sunt c [...]da R [...]gum; hic justo judicio quos vult occaecat. Bright.hearts to give their Kingdoms unto the Beast, that Antichrist might be set up, which hath been the ground of all the mise­ries that have been brought upon the Christian Churches ever since: yet i [...] was their sin, and only the permit­ting will of God. He did neither ap­prove the act, nor acquit the Actors. So the Lord will have Ahab to fall a [...] Ramoth Gilead: Satan offers his servic [...] to perswade him, and to be a lying spirit in the mouth of his Prophets, and [Page 167]the Lord saith, thou shalt perswade him and prevail, go forth and do so. Satanae vo­luntas semper est iniqua, sed potestas nun. quam injusta. Gregor. Deus iratus dat amanti quod male amat: Multi enim miseri sunt habendo quam carendo. Amando res noxias miseri, habendo sunt miseriores. Augustin in Psal. 26. Yet it was only Gods permitting will; the Act and the Agent were both hateful unto God, as not doing that which was good in his sight.

Quest. How therefore should a man know whe­ther Gods effecting will and commanding will be the same? And that what I do, be done in submission unto both, whether it be Gods permitting will only? (For the Lord may suffer evil Instruments, yea he may suffer good men in an evill way, as appears in Jacobs getting of the blessing.) Or, whe­ther it be the effecting will of God, so as he allows the act, and approves the Actor. If I had Rules for this, then I could rest securely in respect of all the dealings of God in the World.

Answ. Before we come to give an answer to this great enquiry, I must premise these two things:

1. That all prejudiced and pre-en­gaged [Page 168]wils be laid aside. There is a meekness of spirit with which the Word is to be received, Jam. 1.21. called the meekness Status re­gimiais apud Hebraeos cau­sam denotat, & sensus est, manfuetudo à sapientia provenions vel effectum denotat, & sensus est, ve­rae sapientiae effectum & [...] est prudens man­s [...]o. Glass Gram. sa [...]. p. 101. &c. Gomar. in loc.of wisdom. Jam. 3.13. The words of the wise are heard in quiet Si audian­tur animo tranquill [...] & non perturba­to. Co [...]h., Eccles. 9.17. more then the cry of him that rules among fools. Advice given with a calm, humble, and sub­missive spirit, and received with a minde free from passion and pre-en­gagements, prevails with men much more, and sinks deeper then the proud, confident, and censorious dictates of men, whose affections engage and byass their judgements. In all cases of difference a man should fear him­self in this, least he should shut his eyes against any truth delivered. It was that which Luther found by experience. Hoc meâ experientiâ disco quod non habeo tam magnam timendi causam extra, quam intra me. There­fore be jealous of your selves, espe­cially, in those things wherein ye have received prejudice before-hand, and know it is one of the greatest judgements that can befal a man, to be given up to believe a lye, to have his [Page 169]heart deeply engaged in a wrong cause, and to appear much for that which will prove a falshood at the last day. And it is a most dangerous sign that thou art so, the less fearful that thou art of thy self in it, with the greater confidence and gloriyng of Spirit that thou dost go on; and with the more bitter, violent, and censori­ous spirit towards others that are not of thy minde and judgement; Ne per­gas quaerere quid cor durum sit; si non ex­pavisti, tuum est. Bern.

2. I desire you not to expect from me State-considerations belonging, to the conventions of Kingdoms and Nations, or the municipal Laws of the Commonwealth.

First, It being but an Ordinance of man, 1 Pet. 2.13. therefore different in severall States and Kingdoms, all being not bound unto the same con­stitution. God gave unto the Jews their judicial Laws; and therefore saith he was their King; for the Legislative power he reserved unto himself, though the executive power he did commit unto Officers under him. But [Page 170]that Commonwealth being dissol­ved, though for the moral equity all people should have respect un­to those Laws, yet the Lord hath left the Legislative power unto themselves to chuse the Laws by which they will be ruled, and unto which they will submit: And as they are different in several King­doms, so they may vary in one and the same Kingdom, as the Nation shall finde them prejudicial unto that body, for the good of which they were at first intended. And though after the Captivity the people of the Jews were governed by Kings no more; for the Lord had said that in Zedechiah the Kingly form of Government should cease, Ezeh. 21.25, 26. Thou profane wicked Prince of Israel, whose day is come, when inquity shall have an end. Thus saith the Lord God, Remove the Dia­dem, and take off the crown, this shall not be the same; exalt him that is low, and abase him that is high. I will overturn, overturn, over­turn it, and it shall he no more, [Page 171]until he come whose right it is, and I will give it him. And yet when Kings ceased, the Scepter departed not from Judah Equidem ego sceptrum esse nil aliud nisi Majesta­tem imperii opinor, eam nempe quae ipsi reipublicae assidet: Quare quorum res­publica est, corum & Sceptrum di­ci debet. Non recessit scep­trum, etsi mu­tatus reipub. status sit, ac penes Optima­tes modò Pon­tifices (que) sum­ma fuerit. imperii. Ni­mis ineptè faciunt, qui hic in arctum desilierunt, & nominis hujus hono­rem haud pertinere nisi ad Reges autumant. Quicun (que) enim populus suâ quâdam republicâ suis (que) legibus utitur, is recte gloriari de imperio de (que) sceptro potest. Cunaeus de repub. Heb. l. 1. c. 9. Ejecto regio nomine, ju­ris statuendi potestas in senatum translata est, & ei omnia jura & insignia regum data, leges (que) Regum in contemptum abiêre. Et Majestatis cri­men est, quod adversus populum Romanum vel adversus securitatem ejus committitur. Ulpian. l. 1. §. 1. F. ad legem. Jul. majest.. Gen. 49.10. After the Captivity it is no more termed a Kingdom, but the Common­wealth of Israel, Ephes. 2.12. and yet while they are governed by their own Laws, and their own Officers (though their Monarchy was changed into an Aristocracy) the Government still remains for substance the same, under a different Form; and when they have no King, yet the Scepter re­mains with them still.

Secondly, The Lord hath establi­shed two Dr. Ʋshers Speech in the Castle Chamber concerning the Oath of Supremacy. p. 3. distinct powers upon Earth, and will preserve them distinct unto the end of the World; the power of the Sword, and the power of the Keyes; [Page 172]and he hath appointed two distinct Officers for the management of both these, the Magistrates, and the Mini­sters. The Institutions of Christ his Word, Seals and Censures, these pro­perly belong unto the Ministers; and when they meddle out of these, they may fear to hear that question of Christ, who made thee a Ruler or a Judge? and if Jesus Christ being a Minister of the Circumcision, would not take it upon him, (though as Mediator the Government of the world did be­long to him) how much less should any Officer under him take upon him to decide controversies, and deter­mine Titles in matters Civil, which I dare not arrogate so much to my self as to understand, much less to con­tradict Authority, and to engage the people therein. The power of the sword belongs to the Magistrate; And if the Magistrate will with Ʋzziah, undertake the Institutions of Christ, he must be content to hear, it apper­tains not to thee to burn Incense, but to the sons of Aaron that are consecrated thereunto, 2 Chron. 26.18. If Peter also [Page 173] [...] bold to draw the sword, he [...] to hear, Put up thy sword [...] place. He is commanded to [...] as a weapon that he hath no [...] to use. And truly it hath be [...] just with God that the [...] Office hath been so much [...] by others, because they have [...] so much beyond their own pale in the execution thereof. And to me the Institutions of Christ, which are the proper subject of our commission, are of that vastness and extent, that we stand in need of no such 2 Tim. 2.4. No man that warreth intangleth himself with the affairs of this life. Milites instituti obsequiis non deputabantur, nec privata usdem negotia [...]andabantur: siquidem incongruum videbatur unperatoris militem, qui [...] & annonâ publicâ p [...]scebatur, utilitatibus vacare privatis. Vegetius cere milit. l. 2. Graviter commoti summus ego & collegae mei qui praesen­tes aderant, cum cognovissemus, quod Geminius victor de saeculo excedens, Gemintum Fausinum Presbyterum tutorem Testamento suo nominaverat, quando singult divino Sacerdotio honorati & in Clerico ministerio confli­tuti, non nisi altari & sacrificits deservire & precibus at (que) orationibus vac [...]ne debeant. Nemo militans Deo obligat se molestiis saecularibus: quod [...]m de omnibus dictum sit, quanto magis molesti [...]s & laqueis saecularibus o [...]gart non debent, qui divinis rebus & spiritalibus occupati, ab Ecclesia re­cedere, & ad terrenos & saeculares actus vacare non possunt: ut qui opera­tionibus divinis insistebant, in nulla re avocarentur, nec cogitare nec agere sacularta cogerentur? Cyprian. 1 p 66. Dominum Jesum, in cujus nomine securus haec dico, testem invoco super animam meam, multo mallem per sin­gules dies certis horis aliquid manibus operari, & caeteras horas habere ad legendum & orandum, aut aliquid in divinis literis agendum liberas quam tumult [...]sissimas perplexitates causarum alienarum ae negotiis saecularibus pati, &c. Augustin de opere Monarch. cap. 39 excursions.

To come now to the Answer it self: There are several considerations ac­cording to the Rules of the word to be offered to you.

1. In closing with, or joyning our selves to any party; we must not make this our Rule, the ends and in­tentions of the party with whom we joyn, so as to say, I will joyn with such, because I am perswaded their ends are good. And I will not joyn with such, because I fear their ends are nought. This Rule I have from the instance of Jehu, 2 Kings 9.6, 7, 8. He was appointed by God, to be King over Israel, on purpose that he might destroy the house of Ahab, and avenge the blood of the Servants of the Lord. In executing this commandment of the Lord, he meets with Is viso Rege, bene­dixit ei, hoc est saluta [...] vit, hona & fausta precatus est, & gratulatus et de [...]ebus praeclarè gestis adversus sceleratos & Ido­lolatras. Pet. Martyr in 2 R [...]g 10. Benedixit ei, sc. benedictione laudis, pr [...] vindicta adversus domum Achab tam profanam, &c. Cajetan. Jonadab the Son of Rhecab, a holy man, and he gives him the right hand of fellowship in the work, rides with him in the same Chariot, without [Page 175]ever questioning what ends Jehu had [...]n it. Its true, he had an intention to establish the Kingdom upon him­self and his Posterity, and therefore so much as would conduce unto that end, he would do, and no more. He was Ahabs Executioner for his Idola­try, and yet he was Ahabs Successor therein. His person therefore was not accepted in the service, neither was the act approved by God as from him; and yet it was not only lawful, [...]ut a duty for all the faithful in the Land as well as the Army Deus tan­tam illi con­ciliavit au [...] thoritatem ut illicò sit pro rege ha­bitus & con­firmatus. In [...]entem quippe veniebant familiae Achabi scelera, Helianum oraculum, & vaticinium postremi Prophetae, quae omnia Deus in animis illorum ef­ficacia mirum in modum reddebat. P. Martyr. Principes & milites divinitus excitati regnum ei detulerunt. A lap. to joyn with him therein, because the work was Gods, what ever his end was, who was Gods instrument in the execution thereof.

For first, Ends are secret things, and none can judge of them, but he that knows the heart. For the in­tents of the heart lie deepest, and it is a hard matter to know them in [Page 176]our selves, much more in others.

Secondly, because I am sure Gods ends are right, what ever mens are. God did it in justice, though Jehu did it in policy; and a gratious heart may do the same action to a holy end, and his person & service be accepted; which an ungodly man doth to a cor­rupt end: And the action (though good in it self) proves a sin to the man, and is so accounted by God. For any therefore to say, men do what they do, not for a publike good, but they aim barely at setting up themselves in the Government to destroy one way of Tyranny that they may esta­blish a greater, that they may add to the peoples yoak, and make their little fingers heavier then the loyns of the former Governors; whoe­ver do so, the Lord will surely finde them out; and it will appear that they have coveted an evil Covetous­ness Hab. 2.9. Lucrum ma­lum domui suae, declarat eam avariti­am familiae ipsius perni­tiem allatu­ram. Drus. to their house, which will prove like a coal in the Eagles nest, as it hath been to them that the Lord hath cast out before them In aliis horrent quod in se semper admittunt, mirum in modum & accusatores eorundem criminum & excusatores; exsecrantur publicè, quod occultè a­gunt, &c. Salvian de gubern. l. 3 p. 92.. For God will surely visit the [Page 177]blood of Jezerel upon the house of Jehu. Hos. 1.4. Fuit caedes illa respectu Jehu & la­trocinium; re­spectu Dei fu­it justa ultio. Ego quidem illud manda­vi, sed in ali­um finem re­tulit ipse in­junctam sibi vindictam; fuit igitur potius latro; neque scelera punivit, quia eadem perpe­travit. Cal. in loc. Whatsoever a man doth, though by the Command of God, to a corrupt end, shall be numbred a­mong his sins at the last Day, and shall add to his Plagues. This is a sure Rule, Whosoever having power in his hand, doth punish or depose an­other for any way of sinning, and doth live in the same way himself, God will certainly plague him for punishing that in another, as if he had done the great­est act of cruelty and injustice in the world. If Jehu will take away the life of Ahab and his Family for Idola­try, and will himself continue in the same sin, Hoc loco in­telligi debet caedes à Jehu perpetratas esse, quando Achabum cum suis in­terficiebat, quoad exter­nam speciem juxta verbum Jehovae; in­tus vero in corde longe aliud spectabat. Tarnov. Magistrates must take heed of living in the same sins which they punish in others. See Mr Burroughs in Hos. 1. p. 42. though it were never so de­served in Ahab, yet it is but Murder in Jehu, and God will deal with him as a Murtherer, avenging upon him the ve­ry blood of Ahab, which he himself commanded to be shed. But yet it is only God that can discern and judge of these ends; He only can deal with men according to them; It cannot be [Page 178]the Rule by which we must judge or act; And though the end of the Instrument be never so vile, yet if the Work be of God, I not only may, but am bound [...] joyn therein.

[...].We are to [...] the thing [...] ansco [...] [...] me: [...] Deus [...] [...] quid [...] a [...]; P [...] [...] & per [...] & hoc mod [...] num dumax­at vult; & impro [...]rte & [...] altud, sc. propter bo­num quod in­de sequitur; nullo modo dici potest Deus velle malum pro­prie, sed poti­us dicendus est perm [...]ttere sed v [...]lens, non au [...]m invitus, [...]. Z [...]nch. de [...] Del. l. 3. c. 4 [...] De natura Perm [...]s [...] ut [...]tre, & [...] quoad [...] voluntatis eli [...]um & unperatum, [...] Vind [...]. Digress. [...] p. 17. will [...] only conver [...] [...] [...]vill: But [...]f the [...] good [...] [...]ing will Omne horum [...]. As C [...] ­rus was [...] Lord for the destruction of that cruel and op­pressing Nation, the hammer Jer. 50.23. [...] percussit [...] contudit totam terram, [...] aut ejus actum sustinere poss [...]. A Lap [...] Sacr. p. 404.of the Earth, as the Babylonish Monarchy [...] called; and to avenge the cause of th [...] Church. And therefore the wrat [...] poured upon it is called the vengean [...] of theJer. 50.28. Vindicta Templ. [...], qua Deus ulciscit [...] contumeliam Templo suo illatam: & [...] Templo prov [...]n [...] hoc est, precibus Sanctorum impetratu [...]. Calv. BrightTemple. The Lord saith, f [...] [Page 179]Jacob my Servants sake, he shall per­form all my pleasure, saying to Jerusalem, Thou shalt be built; and to the Temple, Thy foundation shall be laid. Isai. 44.28. The thing was in it self good, and therefore it was not only lawfull, but a Ezra 6.22. Neh. 2.18. & 4.6. duty in the Saints to rejoyce in it, and to give their uttermost assistance to further the Work. So Jehu: the [...]hing was good that he was imployed [...]n, the rooting out of a wicked, cruel, [...]nd idolatrous Family. The Lord gives him this Testimony, 2 Kings [...]0.31. Thou hast done that which was [...]ight in mine eyes, and all that was in my heart. He did approve Deus non modo eum provexit ad regnum, sed etiam proba­vit quae fece­rat, et promi­sit ei liberos quartae suc­cessionis in regno perman­suros. Pet. Martyr. the [...]ct as good, and rewarded it. There­fore thy Children unto the Fourth Gene­ [...]ation shall sit upon the Throne of Israel. The Act therefore in it self was good, [...]nd belonged unto the Effecting will of God, though it were an evill in the [...]an, being blasted unto him by a cor­ [...]upt intention. Now it is a good [...]hing that the publike Liberties of a Nation be asserted, and that against [...]he highest Opposers. It is good that [...]ustice be executed, and that upon the [Page 180]greatest Offenders. Rex Rex de ju­re mutare non poterit libertatem primo conces­sam; habet in potestate sua leges & con­stitutiones re­gni provisas, approbatas & juratas; ipse in propria sua persona observet, & à subditis su­is faciat ob­servari. Est enim corona Regis facere justiciam & judicium fine quibus corona consistere non potest. Hen. de Bracton de legibus & consuetudin. Angliae. l. 2. c. 24. Non est Rex ubi voluntas & non lex dominatur. Ibid. [...]. Brisson. de regno Persarum, p. 36.debet esse sub Deo, et sub Lege, quia Lex Regem facit. It is good that a Magistracy be main­tained, that Tyranny be suppressed, that men be not left like the fishes of the Sea that have no Ruler; that if one Go­vernment be taken away, no other must be accepted; but Magistracy (though an Ordinance of God) must be wholly cast off; as the Persians at the death of their Kings had [...], a lawless liberty for five days, in which every man was to do what was right in his own eyes, and he should never be questioned for it; that they finding the mischief of living without a government, might prize authority the more. Had the reins been let loose at first, when the late King deserted the government of this Nation several years together, had then all inferior Magistrates given up, into what an immediate confusion had this Nation been cast? And if after his death all Authority had been [Page 181]laid aside, had we not immediately fallen under the power of the Sword, that no man should have been secure of life? It is good to oppose and dis­countenance Popery in all the Forms thereof. And there are many men that receive the mark Rev. 13.16. Character summatim comprehendit omnem illam rationem qua quts ullo mo­do Bestiae de­vincitur. In dextra, Ʋt pro virili pro Bestia pro­pugnent: in fronte, ut om­nibus palam sit cui debere­tur obsequi­um. Bright. Allusum est ad morem ve­terem, quo servi Domi­norum in fronte milites Imperatoris sut nomini­bus in dex­tra inscribi solebant.of the Beast in their right hand, and do in a high de­gree maintain Popish Principles and Interests, and yet never wear the mark in their foreheads. All these things I look upon being done, as good, as things which God doth approve; but if the persons do them not in obedi­ence unto God, but upon corrupt Prin­ciples, and unto corrupt ends, or if they degenerate into the same evils, and build that which they before pre­tended to destroy, God will have a time to call them unto an Accompt, and reckon with them afterward. Nei­ther doth it follow that Jehu did not that which was right in the sight of the Lord against the House of Ahab, be­cause he doing it with an evill inten­tion, and barely for Politick Ends, God did afterwards visit the blood of Jezerel upon the House of Jehu. I am [Page 182]herein to look if the thing be good in it self, and to the intention of my own spirit in doing it; and I need not que­stion but I shall be accepted and re­warded for doing that in obedience to God, and in sincerity of heart, for which another man who did it upon corrupt Principles, and unto corrupt Ends, shall be sure to be punished.

3. When the Ends of God are car­ryed on, and that not coeco impetu, but professedly as the intention of the Actors. It is true, all ungodly men do accomplish Finis operis & operantis. Isai. 10.7. Si pro arbi­trio suo scrvi dominis ob­temperant, nè in iis quidem in quibus ob­temperaverint obsequuntur. Quando enim servus ex domini jussis câ facit tan­tummodo, quae vult facere, jam non do­minicam vo­luntatem im­plet sed suam. Salv. de gu­ber. Dei. l. 3. p. 79. Gods Ends, even when they miss their own: but they do not intend the End which they effect. But when men profess they aim at Gods Ends, and I have ground to hope that many of them do it in truth, though corrupt Ends will creep into the hearts of the best men; much more into Bodies and mixt multitudes of men: yet it is my duty, rather to wish well unto these, and to joyn with them, then with any other that act quite contrary to Gods Ends, and the Designs which his Word tels us that he hath upon the World.

The Lords ends at this time are main [...]y these two: We may speak it, for he ha [...]h not seft us without a word [...]s [...] of it.

[...] wil [...] [...] Heaver and Earth, [...] may [...] that are [...]. [...] abun­ [...] of the [...] of men [...] of States [...] only. [...] read of tw [...] [...] 13. the Lord thereby [...] A [...]christ according unto [...] C [...]aim that he makes. 1. He [...] a Tem­poral power and headship over Kings and Kingdoms: And the Western Empire being by the Gothes [...] broken, the ten Kings receiving th [...] their power as Kings, did with one [...]on­sent put themselves and their King­doms under the power of the Pope: and so together with the ten Kings he makes up the first Beast there spoken of, which is but the Image of the former Empire of Rome in the West, set up by the Pope: sc. Imperium Romanum per Pontificem crectum & stab [...]litum. And that the German Empire was set up [Page 184]by him, Bellarmin himself takes a great deal of pains to prove in three Books written of purpose de translatione Imperii Romani, wherein he undertakes (though with great favour to his own Party) to manifest, 1. Leonem Terti­um solum, aut praecipuum ac primarium authorem translationis Imperii fuisse, eique Germanicam nationem Imperium acceptum referre debere: that Leo the Third translated the Empire by his au­thority alone unto Carolus Magnus. 2. That afterward Otho de Gente Sax­onum was raised to the Empire by Pope John the Twelfth. 3. That the seven Princes Electors of Germany were constituted by Pope Gregory the Fifth. If Antichrist did take to himself such a power as to translate and conferr Kingdoms at his will, it cannot seem strange that they should give their Kingdoms to the Beast, who did re­ceive them from him, and that under a pretence of his being an Officer ap­pointed by Christ unto that very End. They gave to him therefore [...] Rev. 17.13. their power of Arms and of Laws, that in all the ten King­doms [Page 185]he enacted what Laws he would for the support of his own Authority: so that Glossa de regulis juris hath this Rule, Quando de eadem re contrariae in­veniuntur leges, Imperatoriae & Pontifi­ciae, abrogatur lex Imperatoria per Ponti­ficiam, quia non poterat servari sine mor­tali peccato: which the Emperors did, being for the Popes greater security, bound to him by an Oath of Allegi­ance and Fidelity, as to their soveraign Lord. And I doubt not but its very easie unto men skilfull in the Laws to set forth what an influence the Pope hath had from time to time upon the Politique constitution of this Nation, in framing or limiting them as was most for his own advantage: many of which Laws remain unrepealed unto this day. This therefore is that Beast upon which the Whore is said to sit, Rev. 17.3, 7, 8. which was, and is not, and yet is. sc. the Roman Empire, set up by the Pope as the Head of the ten Kings united into one Body under him, as a learned man of late hath well observed. Meretrix seu Anti-Christus huic Bestiae dicitur insiaere: [Page 186]licet enim rei fundamenta quaedam jacta fuerint, veteri Imperio in ruinam paula­tim inclinante: tamen potissimum ibi completum est, cum imago haec Imperii Romani in Germania fuit excitata; tum vere coepit Anti-christus huic Bestiae insi­dere & ejus potentià ad stabiliendam su­am tyrannidem abuti, decreta sua per om­nes Imperii partes firmare, Imperatorum consilia pro arbitrio suo atque ad suam u­tilitatem moderari, &c. Robert. Jans, Dissertatio de vision. cap. 13. & 17. Apocal. p. 29. &c. And all Pow­ers erected by him, and all laws made in favor of him, or by his Authority, the Lord will surely shake the Nations till he hath removed: All these God will certainly shake that he may re­move. There are also many Inventions of men brought into the Ordinances and Institutions of Christ. There is a smoak in the Temple, Rev. 15.8. by which Interpreters commonly under­stand three things. First, The glori­ous presence of God in his Church, owning his People, during the time of the pouring out of the Vials: for they make it an Allusion to the mani­festation [Page 187]of the presence of God at the Dedication of the Tabernacle and the Temple. Exod. 40.34. 1 King. 8.10. 2. Chron. 5.13. So Mede, Grot. &c. 2. It notes the dis­pleasure of God against his Enemies in the Church; for smoak is in Scripture irae divinae symbolum, Isai. 14.31. Glass. Rhet. sacr. p. 244. And so Mr. Bright­man, Docet testari Deum praesentiam suam manifestis excandescentiae argu­mentis &c. in hostes &c. 3. It notes a darkness and an obscurity in refe­rence to the Truths and Ordinances of God, arising from the Corrupti­ons and Innovations which Anti­christ brought in. For though it be said to be from the glory of the Lord, and from his power: yet it was from God judicially only: And so smoak is taken for corruption of Doctrine and Worship: and thereby a darkning of Truth. Rev. 9.2. And this doth appear, because this smoak did hinder that the Tabernacle of the Testimony in Heaven was not opened, and that men could not see the Ark of the Testament. Rev. 11.19. But when the Vials [Page 188]are poured out, and Antichrist there­by destroyed, and all this smoak dis­pelled, then there should be this cleer sight and discovery even of the most hidden things, the Ark of the Testimo­ny which was within the vail: for that appears, as Mr. Mede hath observed, to appertain non ad initium, sed even­tum Phialarum. And concerning this smoak, the Spirit tels us, 1. That it should last and continue during all the time of the Vials: so that Antichrist hath brought, through the just judge­ment of God, that darkness and ob­scurity into the Temple and things of God: and that it will never be dispel­led till he be utterly overthrown: for the Temple is not opened till the seventh Trumpet sound, Cap. 11.19. 2. The Effect of this smoak, is, that by reason of it no man should be able to enter into the Temple: Which hath a double sense given of it, but may fitly be put into one. 1. That no man by reason of the darkness of the smoak should be able to see & understand the mysteries of the Gospel: for intrare in adytum est Dei arcana discere. Psal. 73.17. Grot. [Page 189]2. By this smoak the evidence and glory of the mysteries of God was so darkned, that none comparatively, that is few, should be converted to God, and added to the Church: For the great Harvest of the World shall be under the seventh Trumpet, sc. the con­version of the Jews, and the fulness of the Gentiles. Hic fumus non omnes electos ex Gentibus, sed tantum Judaeos & plenitudinem Gentium ab adytis prohibet. Brightman. So then, during the con­tinuance of Antichrists kingdom, there shall be a darkness upon the things of God: And this darkness shall hinder the discovery of the truths of God, and a recovery of the souls of men; And when the Servants of Christ have to their utmost labored to clear the things of God, and to dispel the darkness that is upon them, yet they shall never be perfectly cleered till all the Vials be fully poured out. And till then the Lord will shake Churches, that the things that are made in them also may be removed. Now who are they that serve Gods Ends in this? Either they that labor [Page 190]to remove them, or they that labor to continue them according to the com­mandments and Traditions of men.

2. The Lord is pouring out the Fourth Viall upon the Sun, Rev. 16.8. which is the highest light in the Romish Hemi­sphere, whether it be in Church or State. In the pouring out of the Vi­als, it is generally observed by Inter­preters, 1. That the subject upon which all the Vials are poured, is Rome Antichristian; For the Com­mission given, is, to pour out the Vi­als of the wrath of God upon the Earth. Rev. 16.1. Earth in this Book is sometimes opposed unto Heaven: and then as by Heaven is meant the true and pure Church of Christ, as Rev. 4.1. & 12.1. so by Earth is meant the false Church, an Earthly and cor­rupt Church, under Antichrist as an Head: And so it is the kingdom of Antichrist upon which all these Vials are poured out. 2. That the Vials are but so many several degrees of wrath upon this false Church, and so many steps to its ruine. For as Rome was not built in a day: so the Lord [Page 191]will not have it to fall in a day. 3. That the Lord sets forth this An­tichristian State by a Resemblance of the World, as he had done before in the Trumpets, in which all things (as Earth, Sea, Rivers, &c.) are mysti­cally to be understood, of something which resembles these. 4. That the Angels which are the Instruments of vengeance in the pouring out of these, do come out of the Temple, sc. the Reformed Churches (the vengeance being that of the Temple, and procu­red by the prayers of the Saints there) and that they shall be godly men, or at least generally so reputed. For they are cloathed with pure and white linnen, and having their breasts girded with golden girdles. 5. What­ever any Vial is poured out upon, it is for its ruine: and upon whatsoever in this Antichristian State the Vial is poured out, the Lord doth so manage things in providence, that they do all work for the ruine thereof: And all the Powers of the Earth shall not be able to support it under a Vial poured out.

These things being premised, we [Page 192]are to observe that the Sun being the greatest light in the natural world, doth resemble that which is the great­est in this mystical and Antichristian world: sc. the highest power and the greatest authority therein, as cap. 6.12. Isai. 60.20. Mat. 24.29. which some understand to be the German Empire, unto whose root the ax hath now been laid for thirty years together. Others observing that the Empire is but an image of the former beast set up by the Pope, and that he gives life to it; they say that the Pope is the greatest light in the Antichristian World: Both which may stand together (for, Sub­ordinata non pugnant.) It is Antichrist and his power that is wholy struck at in the Vials: And though through all the Ten Kingdoms there are se­veral chief lights in their own hea­vens (for, they received power as Kings the same hour with the Beast) and up­on all these this Vial is poured: yet the main wound is given to Antichrist in their downfal. For the Judgement upon them is but so far as they hold of and relate unto Rome, as far as they [Page 193]have correspondence with Rome. The whole current of the Book of the Revelation runs this way. I cannot consent that God is now pouring out the fifth viall upon the Throne of the Beast, Mr. Iohn Cotton upon the fifth vial. which some holy and learned men affirm.

1. First, Because it is evident, that the overthrow of Episcopacy (which is conceived to be meant by the throne of the Beast) was not the main thing intended in this destruction; for it was overthrown but as an appen­dix to Monarchy, as that which up­held it, and so hindered the Vial upon the Sun. Pontifices Romani, illi quoque Romani Imperii caput sunt, non quidē simpliciter quae Episeopi Romani, sed qua habe­nas sive gubernacula Monarchiae Ro­m [...]nae, [...]rbis nimirū & orbis Christiani ad [...] pertraxerunt, atque in hoc Im­perio à superiori potesta [...] non depen­dent, ne [...] ullius supra se Imperium in terra [...]gnoscunt. De quo cap. 17.10. alter nondum venit; & cum venerit, o­portet eum breve tempus manere; ea­tenus breve tempus manere opor­tet pontisiees, quatenus Imp [...] Ro­mani caput sunt & politiā istam domi­natu suo complectuntur, non vero qua E­piscopi Romani; hoc enim posteriori modo confid [...]rati, sat [...]s d [...] duraverunt. Disse [...]rtatio Rob. Iansenii. P. 9.

2. Secondly, Be­cause that Rome which is the feat of the Beast, is called his throne, Rev. 13.2. But I never find Epis­copacy so called: and the Spirit of God doth use to speak agreeable to him­self: that which he had before called [Page 194]the throne of the Beast, upon that is the viall to be poured out. Now if these be the ends that God is accomplish­ing, so far as Gods ends are carried on, I am bound to wish well to the Instruments imployed by God therin, and in all lawfull wayes in my place endeavour with them to promote these ends.

Thirdly, When there doth some­thing appear above the power of man, raising the spirits of the Instru­ments in the hand of the Lord for the effecting of these ends: causing the worm Iacobt othresh the mountains, Isa 41.14. Z [...]ch. 12.8. Sc. in bello fortis, fortunatus, & divina virtute erectus. Tarnov. Drusius, &c. Ezech. 1.20, 21. per rotas intelligit ho [...]ines rationales, qui se Angelorum ju [...]u duci permittunt. Lavat. Rotas Deus per Angelos regit furtissime & suavissime; sive [...]abant, providentia Dei ordinaria aguntur, sive sese a terra elevabant, sc. providentia inusitata & ins [...]a Psal. 76.5. Nahum 3.12. Iudg. 7.13. ma­king the weak as Da­vid, lifting up the wheels from the earth, acting men beyond the ordinary temper of the spirits of men, taking away the hearts of the ene­mies, that the men of might cannot find their hands; their cities prove like ripe figs, falling into the mouth of the eater; a barley cake to overthrow a tent, [Page 195]then we are to say, It is the Sword of the Lord and of Gideon; Digitus Dei hic est. Surely these are signs of the effecting Will of God, and not barely of his permitting Will. These things I desire may be seriously considered upon these three grounds.

1. There should be no good bu­siness which God hath on foot in the world but I should desire to have a hand in it. A good man hath an eye upon all the work that God hath to do in the world, and would be acting in it. Saith he, whatsoever God is doing, I would gladly be a worker together with God in, either in my practice, my purse, my prayers, or some way or other.

I would be very loth to misplace my prayers, and to set my prayers in opposition to the Will of God. Herein is much of the happiness of the Saints and Angels in heaven, that they pray for nothing but what God will grant. God is very obser­vant of his peoples prayers. Pray no more, saith he to Ieremy. If there be a person or business which the Lord [Page 196]will not prosper, he will put it out of the hearts of his people to pray for it; your prayers are the choisest actions of your life, and if they pro­ceed from a sincere heart, (though that particular thing which thou de­sirest may not be granted, yet) God will answer thee some other way: yet a good heart would be loth to lose his prayer.

3. I would be loth to lose my reward; the Spirit of God teacheth a man not only to act Grace, but to ex­pect a reward of it. No man shall ride with the Lamb in triumph after Vi­ctory, that did not joyn with him in the Combate and Opposition: And those that suffer with him in the Conflict, shall certainly after the Vi­ctory ride with him upon white horses, and have a share in the triumph, Rev. 19.14. For if Jehu and Cyrus be rewarded of God, for joyning with him in his effecting will, even from a corrupt principle, unto a corrupt end; how much more shall they who desire to know what God is doing, and in sincerity desire to further his [Page 197]ends in the doing of it? Who not only do Gods work, but aym at his end: surely not only a temporal re­ward is reserved for them, but it shall add to their eternal glory, and make their Crown more massie, at the last and great day, Luk. 18.

Let us now come to the last parti­cular, and that is the permitting will of God. If the Lord will bring the Apostle to Jerusalem, and there de­liver him by the malice of the Jews, Hoc fraeno co­hibendi sunt omnes nostri affectus; ne quid tam acerbum sit, vel trisle, vel durum, quod non mitiget ac emolliat Dei voluntas, Calv. Psal. 39.9. into the hands of the Gentiles; if he will suffer them to execute their rage upon him, and thereby the Churches of God be deprived of so glorious an Instrument, though we should gladly provide for the Churches preservati­on, and edification: yet if the Lord will in this manner deliver him up, he is not bound to Instruments, he hath with him the residue of the spirit: and though mens graces accompany them to glory, being given them for their own salvation; yet they leave their gifts behinde them; 1 Pet. 1.25. 1 Cor. 13.8. Prophesies shall fail, tongues shall cease, knowledge shall vanish away, 1 Cor. 13.8. These [Page 198]fall from the best men, as Eliahs Mantle did from him, when they are taken up into glory. As therefore when an ungodly man dies, he leaves his estate behinde him; because it is this worlds goods: so when a godly man dies, he leaves his gifts behinde him, because it is the Churches trea­sury. If the Lord will thus deliver up the Apostle, and so deprive the Church, Let the will of the Lord be done. And some conceive it mainly to be spoken here in reference unto Gods permitting will, though I have taken in all three of them intended by the spirit; there being such clear and evident footsteps of them all, in the before mentioned story. Hence the last Observation is:

Doctrine. Doct. That where Godliness is in the power of it, [...] brings a soul to an humble submission unto the permitting will of God.

In the handling of this, I must shew

First, What the permitting will of God is, and the several branches wherein it doth consist.

Secondly, Prove that godliness brings about the soul of a man unto a submission thereunto.

Thirdly, Shew you the grounds thereof, what there is of godliness manifested in such a submission.

Fourthly, The several acts of the soul in its conformity unto the per­mitting will of God, and wherein this conformity doth consist.

First, What the permission of God is; Here I must give you these di­stinctions.

First, There are some things that the Lord doth of himself work by his own immediate power; and stays not for any humane concurrence, but doth them of himself and by him­self. If he doth work, Isaiah 43.13. & Psa. 135.6. None can let it, he doth whatsoever pleaseth him, and so he governs the world, and pre­serves and maintains it. He suffered all Nations to walk in their own ways. He did not incline them to walk in their own ways; he did not command them, but he did leave them to themselves, and in the hands of their own Coun­sells: And is therefore said to suffer [Page 200]them; Mala sinit fieri, non facit; bona vero ipse facit; sed nolens mala sinit, & volens bona operatur; being in him­self a free Agent, he concurs with the creature when he pleaseth, and as far as he pleaseth, Lumb. lib. 1. Sent. 45.

Secondly, we are to consider, that the permitting will of God, only re­spects the reasonable creature, to whom properly his commanding will belongs. It is true, that all the Creatures come under his will, For he rules all things according to the counsel of his own will: He doth whatsoever he will in heaven and in earth, Rev. 4.11.in the sea, and all deep places. It is by his will that they are created, and it is by the same will, by which they are preserved and governed in their being. Ex necessitate naturae & ad ultimum po­tentiae. But all other creatures being to act necessarily, no permission can belong to them: but God either acts them, or suspends their Acts at his pleasure, not by a permitting, but by a powerfull effect­ing will. Only the reasonable crea­tures, seeing they were created to act out of choice and election, the [Page 201]Lord rules them Modo proportionate, according to their own nature: there­fore he hath not put a Law in their natures, which shall necessarily and infallibly carry them to their ends; but he rules them in a Covenant­way, and they are voluntary in all their actings; neither shall any of them be confirmed or made impeccable but by grace, in which the Lord would have all the vessels of mercy to stand; as they were chosen in Christ, so by him they are to be con­firmed: That as they [...]nor God the Creator, in ordine naturae, so they should honour the Son, as Mediator, in ordine gratiae: And for this cause, whereas the Lord could have confir­med Men and Angels in the day of their Creation; as he hath now the Angels in heaven, and the souls of just men made perfect; yet he will not, but reserves it as a blessing that should come in by the Government of his Son, in a way of grace, by whom the beatifical vision is bestowed upon the Saints. And therefore I conceive Christ is called The Angel of Gods [Page 202]face, that is. Qui faciem Dei quasi conspicuam populo fecit, Isa. 63.9. Now the face of God in Scripture is put for three things. 1. For a full Revela­tion of his will, They shall see his face, and his name shall be written in their foreheads, Rev. 22.4. 2. For a full ma­nifestation of his favor; So the Church is said To seek the face of God: And the Lord is said to cause his face to shine upon his Saints, Psal. 67.1. 3. A per­fect vision of his glory, and so heaven is a seeing of God face to face, 1 Cor. 13.12. And in [...]ll these respects Christ is said to be the Angel that discovers the face of God unto the Saints. And it is by this last manifestation that they are made impeccable.

Thirdly, The permitting will of God is only conversant about the sins of the reasonable Creatures: in all their good actions the Lord doth con­cur, and act them, by an efficacious and a working will; so as it is rather Gods work then theirs, 1 Cor. 13.10. Yet not I but the grace of God that was with me; Cooperando perfecit, quod ope­rando incipit. Aust. But for evil acti­ons, [Page 203]God cannot have a hand in them as the Author or Efficient cause; for he is light, and in him is no darkness at all; he is goodness it self, and in him is no evil, neither can any evil come from him, James 1.13, 14. The case is decided, that God is not the Au­thor of Sin, neither can be; for he that forbids all sin, cannot work any; darkness cannot proceed from the Fa­ther of lights, and yet against his will sin cannot be; Non fit aliquid nisi Om­nipotens fieri velit vel sinendo, vel fa­ciendo. Aust. Sin could not have come into the world, if God would have kept it out; he could have created all the creatures impeccable, if he had pleased.

There is a threefold order to be observed concerning the decrees of God.

1. The same Soveraign Lord that did elect some to life, did decree to pass by others, and not to confer the same grace and favour upon them. For we teach no absolute Reproba­tion, but a preterition only, and non­election, or which the Schoolmen [Page 204]call Reprobatio negativa, which as Suarez hath well observed, opusc. lib. 2. pag. 175. Non est poena, sed solum ne­gatio gratuiti beneficii quod Deus ut su­premus Dominus negare potest.

2. Unto these he doth resolve and decree not to give grace; but to leave the other to the instability of their own wills.

3. He doth decree, that he will for their sin cast them off for ever, and eternally destroy them. So that the Lord decreed to leave the crea­ture unto that strength which he had received in his Creation, and then fal­ling, he did decree to damn him for that sin, which he did of himself vo­luntarily commit. Thus God did from eternity decree to permit sin to come into the world, though it be the act of the Creatures, and not of God. And hence it was, that sin en­tred into the world, and death by sin, Rom. 5.14.

4. The Lord in his permission doth withhold his grace, and doth not be­stow that which should keep a man from sin, but leave a man to walk in [Page 205]his own ways, to act according to his own counsels, and doth not effe­ctually determine his will unto that which is good, but leaves it to be freely carried away to that which is evil. Therefore permission is as it were the removing of the impedi­ment, and no more: As Twiss. Vindic. part. 2. pag. 28. hath well observed, Ex remotione impedimenti effectus in­terdum sequitur, cujus causa non est re­movens impedimentū, sed aliquid aliud. As if a stone being staid from falling, you remove the impediment, then it falls immediatly, the stop being ta­ken away; but the taking away of the stop, is not properly the cause of its fall, but its own natural form which hath a tendency to its center. So when there is restraining grace up­on a man, an impediment put in the way of sinning, his way is hedged up; but when the Lord removes the re­straint, the man immediatly falls in­to sin: And yet the taking away of the restraint is not the cause of his sinning, but his own natural propen­sion and inclination of Spirit there­unto. [Page 206]The Lord doth by permission but remove the impediment, take away the restraint. As a man taking his hand from a glass, it breaks; not because he takes away his hand, but from its own brittle nature: so there is a Divina manutenentia, which the Lord takes away: As a man that doth loose an Anchor, and lets a Ship drive into the Main, when by the Wind and the Sea its dashed against the Rocks: thus the permission of God is but a removing of the re­straints that are upon the spirits of men. In sinfull and holy actions three things are to be distinguished.

1. The action it self; so the Lord doth concur unto both by a common Providence unto both the beings and the motions of the Creatures. They must depend à primo motore; For in him we live, and move, and have our being.

2. There is also the quality of the action, either good or evil. And here is a different concurrence of God. 1. To a gracious action, the Lord concurs not only in the substance of [Page 207]it, but in the goodness and rectitude of it: For we have no sufficiency of our selves, to think any thing as of our selves, 2 Cor. 3.5. When we turn to him, it is he turns us first; when we make our selves a new heart, it is he first gives us a new heart; when we work with him, he works our works in us and for us. The Lord concurs to it with a gracious and efficacious will. It depends more up­on the act of God, then upon the act of the creature. But in the evil and obliquity of an action, the Lord con­curs by a permitting will only, leave­ing the creature to act according to its own rules, and to walk after its own imaginations, taking away the powerfull determination of grace, and all the restraints that were before laid upon them. Now the act is of God, but the obliquity and the defect of the action is from the Creature only.

3. There are the ends of the action, and the Lord doth appoint them also: Of good actions, the end is his glory, according to the intention of the A­gent; and of evil actions, the end [Page 208]is his glory, though it be praeter inten­tionem Agentis. As an Artificer useth natural causes unto artificial ends: as we see the Loadstone that natural­ly draws Iron, how it is made use of in the Art of Navigation; and we commonly use the natural enmity of a Dog or a Hawk to accomplish our end on some other of the creatures, else unserviceable to us. So doth the Lord over-rule the natural enmity of the creature, and orders it unto his own ends, the glory of his own Wis­dom, Power and Justice: As we see in Nebuchadnezzar, though he as an in­strument in the hand of God, intends no such thing, he thinks not so, Isa. 10. And in these properly doth the na­ture of permission consist.

Now let us see the permitting will of God, being conversant only about sin, and that only the acts of the rea­sonable creature, in what particulars it is exercised, what it is that the Lord doth permit in them. And they are these especially.

1. God leaves remainders of sin in the best of his people. This belongs unto [Page 209]his permitting will, that though they be sanctified, it is but in part. He doth suffer sin to remain in them, that if the best men say they have no sin, they deceive themselves, and the truth is not in them: Sin dies a crucified death, it hath only received its deaths wound, and dies by degrees: There is in the best, a Law of the members, as well as a Law of the minde; which makes them cry out, Vnclean, undone, wretched man that I am! Non peccare in via praeceptum est, in patria praemi­um. It is in this life our Law, and in the life to come it shall be our re­ward; it is here our duty, then our glory. Peccatum in renascentibus re­mittitur, in proficientibus minuitur, in resurgentibus tollitur. Aust.

2. He suffers Satan, both as a tem­pter, and as an accuser; and it is for these ends that he hath not yet his full tor­ment. He knows the time is not yet full come, Art thou come to torment me before the time?

First, The Lord suffers him as a Tempter; this was a great part of the humiliation of Christ, the King of [Page 210]Saints, that he was not only made fin by God, but he was tempted unto sin by the Devil. And he suffered being tempted, that he might be able to succour them that are tempted, Heb. 2.18. All the Saints are there called those are tempted, and tempted as we are. Heb. 4.15. and the people of God had need of succour, not only in their sufferings, but especially in their tem­ptations. And there is no possbility for them to stand out against them without succour from Christ. Some­times Satan comes upon them by his own immediate injections, which the Apostle calls fiery darts, because they are apt to take shot as Granadoes and Wild fire into the Camp of an ene­my: So it is said, Satan did move Da­vid to number the people, 1 Chron. 21.1. The word doth signifie, to perswade by force of Argument, and by a ve­hement and continual importunity, to take no denial. And herein properly doth the strength of a temptation lie, in the strength of the Arguments, and the reasonings of it, and the impor­tunity of it from day to day. Its used [Page 211]in Deut. 13.6. if a man doth perswade and entice his friend secretly to other Gods, gives him reasons and argu­ments to perswade him thereunto. Its the same word that is used of Iezabel, 1 Kin. 21.25. Whom Iezabel his wife stirred up: She provoked him by ear­nest perswasions, by continual impor­tunities. And sometimes he makes use of the Creatures, and there is no creature that Satan will not make use of, to withdraw from God, and to draw to sin: A Disciple, a Friend, a Wife; God made her a rib, Satan a dart.

2. He permits him as an ac cuser; for he is called the accuser of the brethren. And as he doth move us against God in a way of sinning; so he doth move God against us in a way of Judgment. And therefore, Zach. 3.1. Its said, Satan stood at Ioshua's right hand to re­sist him. Some say, as an accuser, the manner being to set the accusers on the right hand of the person accused: Others take the right hand for the instrument of action, and so it was effectually to hinder Ioshua in his [Page 212]work. So Iob 2.3. the Lord faith, Thou hast moved me against him with­out a cause; the same word is there used, of his moving God against Job, as before he had moved David against God: in the one as a tempter, in the other as an accuser. And there is as great fear of Satan in the one, as in the other. Now it is by the per­mitting will of God, that it should be so, that the Saints should in a great measure lie under the power of this envious man; first to entice them, and afterwards to accuse them.

3. He suffers the lusts of Godly men to arïse, and they are many times led captive under the Law of sin; yea, even sometimes to gross and scanda­lous sins, which do vastare conscien­tiam, though they cannot excutere fi­dem. As Sampson to a way of unclean­ness; David to Murther, and that plot­ted; Solomon to Idolatry, and that continued; Peter to the denial of his Master, and that with the bitterest execrations, cursing himself to Hell, as the word [...] signifies, if ever he knew the man: yea, and God [Page 213]doth leave them to harden their own hearts in a way of sinning, and go on frowardly in it, Isa. 57.17. Why hast thou hardned our hearts from thy fear? Isa. 63.17. We hardened our hearts sinfully, being by God left to our selves: And God doth harden them judicially, which is the greatest judge­ment, that can befall a Saint in this life.

4. God doth suffer wicked men to thrive and prosper in an evil way: In ways of cruelty and oppression. Ne­buchadnezzar gathered the riches of the Nations like eggs, that none did move the wing or peep. He rules over the people of God with rigour, shews them no mercy, but upon the ancient he doth hea­vily lay the yoke. The Ploughers plough upon their backs, and make long furrows; and wicked men oppress those that are more righteous then themselves: And yet the Lord seems to stand by, and look on, and lets him thrive and pro­sper in it, as if he had forsaken the earth: So the ten Kings shall give their kingdoms to the Beast; the power of laws, and the power of arms, and [Page 214]thereby set up Antichrist; and he shall grow to that power, That all kingdoms, and nations, and languages shall worship him: and shall say, Who is able io make war with the Beast? And he shall make war with the faints, and shall overcome them: And this ordinarily the Lord doth, that his people should come and cry to him to awaken him; for he seems as a man asleep, and as re­garding nothing, but leaving all in the enemies hand: Awake Lord, why sleepest thou? Now all these belong unto the permitting will of God, which is conversant only about the sins of the reasonable creature.

2. There is very much of Godli­ness seen in a mans submission of his will unto this permitting will of God: For the proof of it I shall give one Scripture for each of them.

First, Submission unto the permit­ting will of God in regard of sin and the remainders thereof. Though a godly man look upon it as his bur­then, as his misery, esteems sinne worse then death, worse then hell: Yet seeing God will have it re­main [Page 215]in him, if he must still bear this weight, draw this clog after him; if he will still have them to wear their Grave-cloaths, the Saints are con­tent to wait for the resurrection of the just. No man was more sensible of the remainders of sin, then Paul, as appears by his own expression of himself, The greatest of sinners, and the least of Saints: therefore he cries out, who shall deliver me? Rom. 7.24. Yet he considers deliverance is begun, I thank God through Jesus Christ our Lord: And therefore sin shall never prevail either to condemnation or do­minion. And with this deliverance the Apostle sits down, and submits unto the will of God untill the day of his full redemption shall come: though he knew that while he lived here, while with the minde he did serve the Law of God, yet he should with his flesh serve the Law of sin.

2. For scandalous Falls, though they be such as those that the people of God should fear and pray against, as being such by which they cause the name of God to be blasphemed, by [Page 216]which they become spotted of the world, a blemish to their society, and leave an ill name behinde them; and they are set forth by God as ex­amples for us to take warning by, to take heed we fall not into the like: yet when the Lord hath suffered us to fall into them, we must not rise up and quarrel with him, but we must say he is just and holy, even in those things wherein we are wretched and sinfull, Matth. 26.33, 34. Peter had an admonition from Christ, of a very dangerous fall that was near him, and he answers, Though all men forsake thee, yet will not I; Christ tells him, that before the Cock crow, thou shalt de­ny me thrice. It was Peters duty not in a presumptuous manner to have told Christ in confidence of his own strength; no, you are mistaken in me; if I die with thee, I will not deny thee: but to have said, Lord, if it be thy will, I had rather die with thee, if by thy grace thou wilt assist me; I had rather undergo the greatest suf­ferings, then commit such a sin; this was Peters duty before hand. And [Page 217]after the will of God was manifested to permit him to fall as he did, he should have said, Thou hast suffered me thus to fall; it was my great sin thus to deny thee: But since my proud and carnally confident spirit in thy wisdom must thus be brought down, and my own weakness must be disco­vered for my further humiliation, thou mightest deal with me as it seemed thee good; I have no reason to quarrel with thee, thou actest righteously even there where I have acted sinfully. And as this was Peters duty, so it is the duty of all the Saints whose actual Falls have manifested that it was the will of God to humble them by this means: And indeed the Saints when they come to read over the story of their lives, and shall see therein Omnes actiones ad se pertinen­tes & circumstantias actionum, as Suarez saith they shall see in heaven, they will finde they had as much need of their sins, as they had of their suffer­ings in this present life; and all things shall work together for good: Et si om­nia, quia ni peccata? though I con­fess [Page 218]there be three ways which the Lord doth use to humble men by:

First, by letting in his love into their souls, the beauty of grace, the excellency of holiness; and then the soul looking down upon it self, is as a man that hath looked upon the Sun, he can see nothing. So did the Lord humble Job by further discoveries of himself; so he did humble Isaiah: This is the highest, and sweetest way of humbling: who an I that the Lord should shew in me a pattern of mercy? to me the greatest of all sin­ners, is this grace given, &c.

Secondly, He doth humble men by sufferings; by afflictions he doth keep man from his purpose, and hides pride from his heart.

Thirdly, But the worst way, and the most uncomfortable way of humbling is by sin, when the Lord is pleased to leave his people to great sins and scandalous falls: And yet this hath been the condition of some of the most eminent Saints, as David, So­lomon, Sampson and Peter, &c.

3. The Lord doth suffer his people to lie under the power of the tempta­tions of Satan: which I confess is a very great misery, so to be subjected unto an unclean spirit, that he should have access unto our spirits, and a mans heart should be as an Anvil for the Devil to form and fashion his lusts upon. It was one of the greatest abasements of Christ, that his holy and gracious Spirit should be subject­ed at least to the cursed and blasphe­mous injections of Satan: but the Prince of this world came, and found nothing in him; but he doth seldom come near us, but he doth touch us, 1 Joh. 5.19. tactu qualitativo: for there is nothing that Satan can sug­gest, but there is a seed and a prin­ciple in us; and so far as it takes with the seed, there is something in us that windes with it; it is as well Partus cor­dis, as Seminarium hostis. And there­fore although it be a distinction which some Divines do use, that if there be no consent on our part, it is our misery, but not our sin: yet I con­ceive it is a hard thing for a soul to sa­tisfie [Page 220]himself in this, that there being a corrupt principle in men which doth close with every thing that Satan ca [...] inject, that there is nothing in me tha [...] doth close with such a temptation [...] and its so much the more misery, be­cause it is an act and fruit of that an­cient selling of our selves unto Satan, and therefore it is just with God, in a degree, to leave the best of the Saints under his power: for, Quod venditu [...] transit in potestatem ementis. But see­ing it is the will of God, and a mans duty to submit, and to gird himself unto the battel, though we wrestle not with flesh and blood, but with spiritua [...] wickedness in heavenly places, Eph. 6.12. yet we are to fight the good fight of faith; go forth under the ban­ner of Christ, who hath promised to tread Satan under foot shortly, Rom. 16.20. Christ was led of the Spirit into the wilderness: How did the Spirit lead him? by sweet and secret motions. Christ having received the Spirit as an unction, this same Spirit was the guide of his way, the orderer [...] of all the acts of his humane nature; [Page 221]so he is also the guide of our ways, [...]nd the guidance of this Spirit Christ doth follow; and though he meet with a temptation, yet doth he sub­mit to the permitting will of God therein.

4 If the Lord will let wicked men rule over you, if he will leave you in their hands, will let out their rage and malice upon you, that they shall shew you no mercy, Tread you down as mire in the streets, as Nebuchadnezzar is said to receive a command to do to Ierusalem, Isa. 10. yet it is your duty to conform your wills unto the per­mitting will of God. If the Lord luster the Caldeans and Sabeans to plunder Iob of his goods, and leave him poor to a proverb, He must say, The will of the Lord be done; the Lord hath given, the Lord hath taken, blessed be the name of the Lord: If the Lord will suffer Shimei to curse David in the day of his extremity, and to rail upon him as a bloody man, David must say, Let him alone, the Lord hath bidden him; and if so, Who shall say, why dost thou so? 2 Sam. 16.10. Though the Lord [Page 222]be not the author, yet he is the ordere [...] of sin; and its he hath now let ou [...] this evil: therefore look not at the instrument in it, but at the hand of God: so doth Christ, if the cup may not pass from him, but he must be de­livered into the hands of men, and be crucified: holy Father, not my will, but thy will be done. And this same is the case in the Text concern­ing Paul, if the Jews shall take him and deliver him unto the Gentiles, and they shall put him to death; sure­ly they could not do any such thing, if the Lord did not suffer it; there­fore our will must not oppose Gods will, but we ought to say, The will of the Lord be done.

3. Now we come to the grounds and reasons of the point, that we may from hence see what of godliness there is in it, to have our will brought into a conformity unto the permitting will of God.

1. The more self-denial there is in any thing, the more of the power of Grace there is exprest in it; for self-denial in any man is the measure of [Page 223]all the grace that is in the man, as self-seeking is the measure of all the corruption: for the body of siune in a man is nothing else but self-exalted above God. Therefore Christ rule is, Matth. 16.14. Let a man deny himself, Penitus abneget; self must be denied in every conside­ration, in every respect; therefore Je­sus Christ that was the pattern of all grace, he was the great pattern of self-denial, and hath left us a Copy there­in to write after him, 1 Pet. 2.21. He came not to do his own will, nor to seek his own glory, but as a Servant to be wholly at the will and the command of another. Now Divines common­ly say, that there is a threefold self that is respectively to be denied. First, there is Self as corrupted sinfull Self. Secondly, Self as crea­ted natural self. Thirdly, Self as re­nued moral religious self. Now to deny self-natural is more then to deny self-sinfull, because that is not abso­lutely to be denied, but in compari­son: to deny moral-self, is more then to deny natural self, because that is [Page 224]not to be denied, but when it comes in competition. Now this conformi­ty of our will unto the permitting will of God, exercises self-denial in all these. First, a man must deny na­tural self. If God will have a man subject it under the power of wicked men, or will leave him to be hurried in his person or estate, by the power, and according to the lust of the devil, and the Lord will suffer it, stand by, and look on, and not come in for his his help; Now a man may lawfully, yea he is bound in duty to seek his own preservation as Christ, that he might not be delivered into the hands of unreasonable men. He prayed to his Father, and yet the Lord did not deliver him, and he gave them power to apprehend him, and did not inter­pose. Now the will of nature gives place unto the will of duty; and Christ says, Not my will, but thy will be done. Its God that hath given Sa­tan this power to men, and therefore who am I, that I should say, Why dost thou so? Secondly, A man must deny renewed-self: and truly grace [Page 225]in the man is dearer to him then his life; he would be content to lose his life, that he may maintain and perfect his grace. It is the divine nature, the Image of Christ begun in the soul, unto the carrying on of which he makes all things subordinate, and sub­servrent. Now there is nothing an enemy to renewed self, but sin: there­fore all the lustings of the Spirit are against the flesh, and the lustings of the flesh are against the Spirit, Gal. 5.17. for they are contrary one to another; for a man to deny the holy desires of regenerated self, so as to be willing to stoop in them, because the Lord will have it so, and will lead him under the remainders of sin; therefore even gra­cious self in the desires of it must stoop, and be content with such an inmate (as a Fuller, and a Collier, dwelling in the same house, what the one whites, the other soils) untill a full redemption; it is the highest act of grace in this life to deny a mans self, in reference to the being of sin within him. As it was the highest act of self-denial in Christ, that he [Page 226]that was the beauty of holiness, should be made sin, reputed a sinner by man, and have sin imputed to him by God, to confess our sins as his own, My ini­quities have taken such hold upon me, that I am not able to look up, Psa. 40.12. So for a man to know what sin is, that it deprives him of Communion with God, defiles his soul, is worse then hell it self; and yet in obedience to God all his days to lie under the ri­fings and remainders of it, it is the highest act of grace that a godly man doth put forth in this life: Though this may seem a small thing to an un­regenerate man, who sees no evil in sin, it is the element he lives in, and that by which the comfort of his life comes in.

2. The higher act of Faith a man puts forth, the higher act of grace: for it is suitable to a mans faith, that all his grace doth rise. The life of faith, is the life of the new man. Gal. 2.20. The life that I now live, I live by the faith of the Son of God: Now the highest acts of faith, are those wherein there is the least of [Page 227]sight; for 2 Cor. 5.7. We walk by faith, and not by sight; so that sight and faith are opposed; the less there is as mat­ter for sight, the more there is as mat­ter for faith. As it is made the ho­nour of Abrahams faith, Rom. 4. that he considered not the dryness of his own body, nor the deadness of Sarahs womb, but be believed in hope against hope, when he saw nothing for the present promised any such thing: So it is here, for a man to be under the remainders of sin, the Law of the members leading him captive, defiling his soul, breaking his peace, wound­ing his conscience, blotting his name, and yet for his spirit to stoop to it out of faith, because Gods will is the rule of goodness, and he will not only turn this to his own glory, but he will turn it to my eternal good in the end, that out of this eater shall come meat, and out of this strong enemy sweet­ness. Truly, as the highest acts of Gods grace upon us in this world, are in turning our sins to good, and work­ing good in the end out of that which in it self is nothing but evil, so the [Page 228]highest acts of grace in us, are those that do rest upon God for a holy fruit, even of our failings, and continual de­filements; for there is less evil in suf­ferings, then there is in sinning: that is a rule laid down in the new man; therefore the Saints choose much rather to suffer affliction, then to enjoy the pleasures of sin, Heb. 11.25, 26. There is less of faith to believe good out of suffering, then there is out of sinning. Now when a man sees sin in it self is nothing but evil, and in his present sense of it, there is more evil in it then there is in any other thing in the world; it is evil in abstracto, that is, in the essence of it, its evil and only evil; and yet that God will work good out of it, it is the highest act of faith that a man puts forth in this life, to rest upon God in turning his sins to good, and to be content, not with sin it self simply, but with the will of God suffering it to be. For a man to con­flict with a hard heart, a blinde mind, a stupid conscience, wrestling against them, looking upon them as more bitter then death, and to be willing [Page 229]to die with all his heart to be rid of them, and to count death for sin as a good exchange, and yet out of faith to stoop unto the permitting will of God, saying. Surely sin is not so the greatest evil, as God is the greatest good; for he can turn sin into good, and work his own glory, and the good of the creature out of it, or else he would never have suffered sin to have come into the world. He can cause light to shine out of darkness, temper a poison into a wholsom medicine: therefore I can say with Austin, Mala non sunt bona; tamen ut mala sint bo­num est: Its the highest act of Faith, that the man doth put forth in this life.

3. There are several extreams that require a great deal of grace to avoid in a mans Christian course. It is the manner of Satan to carry men from one extream to another, and it is very hard to escape them: A man must cut at a thred; he must be a skilfull Pilot to sail between two dangerous Rocks, and not grate upon the one or the other. The work of grace in [Page 230]the heart, as it is very spiritual: so it is very curious and exact; which will appear, if we consider these particu­lars.

First, For a man to hate sin in the being of it, and to keep that principle up in the soul, that he would not have sin raign, nay he would not have it to be in his mortal body. He desires to be purged from all filthiness, both of the flesh and spirit, and yet in obedi­ence to God in this mixt estate to sub­mit, and not to murmur while God will so continue him to endure so cur­sed an Inmate: For a man to have Mortem in desiderio, to be content to die, that he may be rid of sin, and yet to haue vitam in patientia, to be willing to live, though while he doth live he knows sin will be: It is a hard matter for a Christian to walk aright between these two extreams, Phil. 1.23. I desire to be dissolved; he is willing to die, to be rid of sin, and yet content to live with the remainders of sin, out of the love of service; to abide in the flesh is more profitable for you; be­cause it is the will of God, that pro [Page 231]hoc statu, that it shall be so, and to be in duty content to be out of glo­ry the while, it is a very great cu­riosity in the work of grace in the Saints.

Secondly, For a man to pray against temptation earnestly, as being the most miserable subjection that can befall him, to be liable unto the un­clean investings of such a wicked and malicious enemy; That he should have such an immediate access to our spirits from day to day, that we should wrestle with principalities and pewers for life concerning heavenly things, and yet humbly to be content be­cause it is the will of God that a man should lie under them, and to wait Gods time for his deliverance, and to say, if the Lord will not deliver me all my dayes, let his will be done. There are some temptations that come upon the soul with a great deal of hor­ror: terribilia de fide, horribilia de di­vinitate, as Bernard speaks: motions and injections to Blasphemy, Atheism, Self-murther. As Luther saith, he had such a temptation once came upon [Page 232]him with that impetuousness, that he was forced for some hours to do nothing but repeat that command­ment, Thou shalt do no murther. It may be the thorn in the flesh, was an immediate messenger from hell sent unto Paul, with some such violent temptation as this; even the very mo­tions that are in the damned souls in hell, such as Spira had, I would I were above God; for I know he will not have mercy upon me, 2 Cor. 12. It was some horrid temptation which was to be a cure of Pauls pride; it was given him that he might not be lifted up through the multitude of Revelations. Whereupon Austin breaks forth, Quantum sit superbiae venenum quod non potest nisi veneno curari? Now Paul was mightily awakened by this tem­ptation, he looked upon it as a terrible affliction, as a thorn in the flesh that did hurt him and gall him from day to day, and therefore he prayed thrice. It expresseth both his frequency and his fervency. But the Lord told him it was his will that he should lie under that temptation, which permit­ting [Page 233]will of God, being made mani­fest, Paul must not slack to pray against it, or to be afflicted with it, and yet Paul must be content to lie under it so long as it was the will of God to suffer it to lie upon him.

Thirdly, If the Lord will leave a man under the hands of wicked men, to be content to let the Ploughers plough upon his back, and make long furrows, and from a Principle of Faith not to make haste, Isa. 28.16. Faith is com­mended from the excellent fruit of it; it keeps the soul in a continual calm, in a quiet condition, that though a man earnestly desire deliverance, whether for himself or for the Churches, pray for it daily; it pities him to see the stones of Zion to lie in the dust, yet his bow with Josephs abides in strength, his heart is not overcome by the continu­ance of the affliction, so as to make him to take any evil course for his own or the Churches hasty delive­rance, but he is content to stay Gods time, until the time of the word comes, Psal. 105. The Word of the Lord tried him. While the Lord [Page 234]would have the oppression to lie on, he will leave his people under the hands of their Adversaries; till he hath wrought his own good work upon Sian, he is content to stoop unto this permitting will of God, and wait the Lords leisure for his delive­rance.

Fourthly, For a man to be earnest in prayer, and yet submit unto the will of God, if his prayer be delayed; Christ tels us there is an importunity in prayer, [...], a holy kind of im­pudence. And S^t James saith there is a fervent prayer, [...] an active and a working prayer. There is a double importunity in prayer, One from the Flesh, when a man is very earnest for the thing he would have, and cannot be content without it. So many a man howls upon his bed for carn and wine and oyl, Hos. 7.14. from a principle of flesh, there is many times a great deal of earnestness put into a man; but there is an importuni­ty that rises from duty, that a man can be earnest in duty, though he at­tain not the thing desired, yet his im­portunity [Page 235]is held up, and for all that he can be content to stay Gods time for the thing, and yet pray as earnest­ly for it from a principle of duty, as if it were granted. It is a very diffi­cult thing for a godly man to be able to do this in his whole course. It was one of the great difficulties in Christi­anity that Luther found, dilata sperare, for to keep up his hope, and hope will keep up a mans prayer even in the greatest delayes of God. For a man to pray against sin, against temptation, to pray for deliverance of the Churches from the hands of ungodly men, for the Lord to suffer sin to re­main, the temptation and persecution to continue, and yet for a mans impor­tunity in prayer to be held up, when he is at the same time contented to submit unto the permtting will of God, while the Lord will suffer sin and Satan continually to vex him; its a very high pitch of Grace, and a great deal of curiosity there is in this, to be able to cut at a thred, and to be able to keep between these ex­treams. Now it is the subjection of [Page 236]our will unto the permitting will of God that keep, the heart within com­pass, that it runs not out either of these wayes.

4. What kind of acts of submissi­on must there be in us unto the permitting will of God?

1. There must be a deep apprehen­sion of the Justice of God in his per­mitting will. So it was in David, though it was wicked in Shimei to curse the ruler of the people (and some conceive) even Paul confessed his er­rour therein, when he said unto An­nas the high Priest, God shall smite thee thou painted wall. I wist not (or I considered not, that he was the high Priest. Sure it could not be that Paul being a Jew, should not know him so to be. But David looks not at the injustice of the Instrument, but at the Justice of God in it. The Lord hath said unto him, Curse David, and he did acknowledge in that Gods permitting will. So doth Jeremiah, chap. 12.1. Righteous art thou O Lord, and just are thy judgements; yet let me reasonwith thee, why doth the wicked prosper? And [Page 237]wherefore are they happy that deal treacherously? God did suffer wicked men to prosper in a way of sinning; it was an act of his permitting will, which though Jeremiah understood not, yet his will did submit to it as just, because he did acknowledge the will of God to be the rule of Justice.

Secondly, We must acknowledge his wisdom therein; so doth David al­so; the Lord will surely requite good for his cursing this day. He knows how to turn sin to good, and how to make advantage to the Saints by their worst temptations, their greatest sufferings, and their most dangerous fals. He knows how to perfect his grace in their weakness, and to temper the deadliest poison into a most excellent medicine, how to profit his people by their lying under the power of ungod­ly men, making them the Scullions to wipe them even as a man would wipe a dish. He knows how to refine them by that fire which they thought would have consumed them, and he doth sit by as a refiner, and he will suffer them to lie in the fire no longer [Page 238]then till they are refined. He knows how to work his own end out of all these permissions: For all the per­missions of God are in design for a time, till he hath accomplished his own purpose, Isa. 10.12. Till I have wrought my good work upon Sion. And be assured, the permissions of God shall be means to destroy sin, as well as his Sanctification; and the Enemy shall be as well destroyed by his per­missions, as by his executions; Cu [...] off in their own malice, ensnared in the works of their own hands. The Lord will surely accomplish the ends of his permissions, but they shall never ac­complish their ends, and determinati­ons. There is nothing the Lord per­mits, but he will bring good out of it, and he knows how to do it. His per­mission of sin was an occasion of bring­ing in a better Covenant, a more glori­ons head, a higher righteousness, a greater Sonship, a more excellent name, and he that can bring so much good by the permitting the worst of evils, we need not fear, but he can bring very great good also out of the temptati­ons, [Page 239]and out of the sufferings of the Saints.

3. A man should not fret and be impatient, but labour for a calm and quiet spirit under it, because it is the will of God to suffer it, and had not he suffered it, it had never been. There is as truly a principle of quiet­ness in the permitting will of God, as there is in the commanding and ef­fecting will of God; do not impatient­ly and discontentedly reason, why doth the Lord suffer it to be thus? It was that which David did quell in his fol­lowers, when they would presently have taken off Shimet's head, he an­swers, the Lord hath bidden him, and who shall say, Wherefore hast thou done so? 2 Sam. 16.10. Therefore Psal. 37.7. his counsel is, Fret not be­cause of the man that prospers in his way, against the man that bringeth wicked de­vices to pass. God suffers Satan to in­fest thee, and wicked men to oppress thee; take heed of an unquiet Spirit under it; for the permitting will of God acts as truly for the good of his people, as his effecting will. And it is part of [Page 240]that portion which the Lord doth make over to them when he saith, I will be thy God; whatever is in God is theirs, and works for them, though for the present it seems to make against them. David in this bewails his own folly, that his soul was not quieted un­der the permissions of God, and there­fore doth set himself before us as an ex­ample afterwards for a pattern of pati­ence to be imitated, and a pitch of pa­tience to be attained, when as he was before in his distemper foolish and as a beast before God.

4. A man should not only desire that the commanding will of God might stand, but his permitting will al­so, and a man should desire onely to be delivered with a subjection to his will. So Christ saith in his subjection to the will of God in Pilats condem­nation of him, John 19.11. Thou couldst have no power over me, unless it were given thee from above. It is only the permitting will of my Father which hath put this power in thy hands, and if it be his will, that I shall be delivered into your hands, I [Page 241]do not desire that this permission of God should be taken off until his time is. I can with satisfaction and con­tentment lie down under it; If it be not his will that this cup pass, his will be done.

Use. Let us then endeavour that the power of grace in us may appear in submission unto the permitting will of God. There should be no testimony of Godliness in the power of it, but a Godly man should search to find it in himself; and if he doth not find it, he should labour after it. James 1.4. Let patience have its perfect work. There is a perfect work of grace in the hearts of all the people of God; not perfect in this life as it is in heaven, but yet there is a fulness of the age of the stature of Christ in this life. Now look what power grace hath had in any mans heart, the same we should desire it might have in ours, not only subduing our wills to the command­ing, but also to the permitting will of God in all things. For it is true we know in part, and many things we do [Page 242]not, beause we know not. A Gracious heart, his care is to keep his eye open for every new discovery of truth, and he carries with him a resolution to walk answerably thereunto, when once it is made known to him by the Spirit of Revelation. Now the argu­ments to inforce it are these.

1. As it comes from God it is good. For the will of God is the rule of goodness, and it is onely good. It is true that the things willed are not good; and therefore as it is sin, the Lord doth not will it, but suffer it; but yet though sin be not good, yet it is good that God should glorifie him­self, and work his own ends not only out of the services, but also out of the sins, and the contrary actings of the Creatures.

2. To be given over unto a contradi­cting spirit, to dispute against any part of the will of God, is one of the great­est plagues that a man can be given up to. Who art thou that replyest against God? Rom. 11. Either against the will of his purpose in his decrees, or else the will of his precept in his commands, [Page 243]or against the withdrawings of grace in his permissions; there is scarcely a greater plague then to be given over to a gainsaying spirit. To call the actions of God into question in either of these, it is a sin that is commonly reproved, Isa. 1.5. All the day long I have stretched out my hand against a diso­bedient and gainsaying people. And its the Judgement that the damned in hell are given up to; they are acted by a gainsaying spirit. Therefore Luke 16.29, 30. Abraham saith, They have Moses and the Prophets, let them hear them; But Dives saith, Nay Father Abram, if one rise from the dead again, they will repent. The best way to bring them to Repentance, saith Abraham, is to hear Moses and the Prophets. Nay saith Dives, the best way to bring them to repentance is by one rising from the dead again. And if an Angel or a Saint from heaven should preach to men, they would dispute and resist. So men do against the permitting will of God. Why doth God suffer this? he can hinder sin, if he would. Qui non vetat pec­care [Page 244]cum potest, jubet. He that doth not hinder sin when it is in his power, doth after a sort further it. Therefore why doth God punish man for sinning, when he might if he had pleased have kept man from sinning? It is a great Judgement to be given up to dispute the will of God in this manner; for men much to exercise their wits in calling the word of God and the waies of God in this manner to give an ac­compt at the bar of their reason.

3. You pray that the will of God might be done, which is, that his whole will might take place, and that there may be wrought in your wils a con­formity unto the whole will of God. Now a man should look for the fruit of his prayers in a conformity of his will. Mercies given in answer to prayers are double mercies. Its not only a good thing that is given, but it is given as a fruit of a promise, and as a testimony that a man hath received the Spirit of supplication. For there is no­thing ascends up to heaven but that which comes down from heaven. There is no prayer heard of God, but [Page 245]that which doth proceed from the Spi­rit of God acting in the man. Now as you have this testimony of the re­turn of your prayers, that your wils are subdued unto the commanding and the effecting will, labour for the same also in respect of the permitting will of God. And till this also be wrought, you have never a full answer unto that petition.

4. The permitting will of God to­wards the Saints, is but for the time of this life; for it hath respect only unto sin: Now when sin shall be done away, then the permissions of God, and the forbearance of God shall have an end. Therefore the Saints in heaven and the souls of just men made perfect, the Lord doth no more suffer sin to be in them, nor them to be under the power of Satan, tempting and accusing; They are no longer under the power of wicked men, neither fear they any more to be given over unto scandalous falls, it is but for the time of this life. As you are to glorifie the patience of God, because it will last but for a time, and then cease; so you are to glorifie [Page 246]the permissions of God also. Seeing therefore it is the way which the Lord hath chosen to himself to glorifie him­self for this present state, a man should resolve to set himself to it. There is a different way of honouring God here and in heaven; our care should be, that we might honour him according to that way which he re­quires of us while we are here: for this is bringing forth fruit in the season thereof. So that as I say, improve Ordinances because that they shall last but for the time of the dispensatory Kingdom of Christ: Do you act pa­tience and Godly sorrow; for they are but for the time of this life, and then they shall cease. And the way by which the life of grace is now main­tained, shall be no more: therefore get what benefit you can by them while you do enjoy them. So it is also in the permitting will of God; give God the glory of it, during the time of the acting thereof: it is but for the dayes of thy vanity and no more, therefore be content to submit unto it.

5. From the glorious ends that God doth accomplish by his permis­sions.

1. Hereby the grace of Christ is magnified, and the Saints have a continual ground for recourse unto the fountain for the washing of sin and uncleanness, because the Lord leaves them unto daily defile­ments.

2. Hereby his mercy is exalted in pardoning their scandalous fals, and restoring them again after they have to the utmost destroyed themselves, and that they shall gain as it were a new conversion thereby. When thou art converted, strengthen thy bre­thren.

3. Hereby a constant war is main­tained; and a mans Crown shall be proportioned to his combat. Ma­jora certamina majora sequntur prae­mia. A mans greatest enemy is with­in, and the sorest battails are fought betwixt Flesh and Spirit in the same heart. For the power of grace as well as of Corruption is mainly drawn out by opposition; Gratia [Page 248]vexata seipsam prodit. Hereby we have experience of Christ our Advo­cate pleading our cause before the Throne of grace, and rebuking Sa­tan our accuser: as he is brought in, Zach. 3.1, 2. The Lord rebuke thee; the Lord that hath chosen Jerusalem, rebuke thee. And hereby when Christ and the Saints shall judge the world, the last act of the Kingdom of Christ will be so much the more comfor­table to them.

5. Hereby we shall be purged from those remainders of defilement; for this is all the fruit, to take away their sin, Isa. 27.9. when the Saints are left under the power of ungodly men, it is but to try them, and to purge them, and make them white unto the time of the end, Dan. 11.35.

6. This will sweeten heaven for ever. The consideration of all those miseries we are delivered from, which by the permission of God we had ex­perience of.

We now come to the fruit and consequence of such a temper of Spi­rit submitting to the will of God; [Page 249]which is expressed in the word [...] we ceased. This word is vari­ously used both in sacred and profane Authors, and I find in them all that it commonly signifies these three things.

1. An inward quietness and tran­quillity of mind; for there is a silence of the soul, Psalm 62.1. My soul, keep silence unto God. Therefore it is for a man to be quiet without any inward turnings or risings of spirit, to have a spirit quiet like the calm sea; a man that is delivered from an unquiet spirit, and freed from those turbulent affections that do disquiet other men; therefore the Septuagint do thus render the word, to which interpretation we are most to give heed in the interpretation of the word in the New Testament. In Lam. 3.26. It is good for a man to wait quietly: the word is the same with that in my text. It is an inward qui­etness of Spirit in waiting for the sal­vation of God, 1 Thes. 4.11. study to be quiet. Make it your ambition to get an inward quiet calm spirit; [Page 250]look upon it as matter of your duty and of your Glory to attain such a spirit that you may be free from all turbulent inward distractions.

2. The word signifies a silence of speech as well as a silence of soul, Nehem. 5.8. So they held their peace, (so the Septuagint render it) they had not a word to answer, Acts 11.18. When Peter declared to the Church the conversion of the Gen­tiles, they held their peace and glorifi­ed God, [...].

3. The word signifies a quiet beha­viour, a Cessation from work, as a man without business, or (as one translates it) it is as much as to keep holy day. So it is rendred, Luke 23.56. and I think all these three senses are meant here: and then the mean­ing is this.

When we understood that this was the mind and will of God that Paul should go up to Jerusalem, our minds were quiet under that dispen­sation; we spake no more against it; they acted no more that they might turn Paul from it.

And in all these senses I conceive the word is here to be taken, that their minds are quieted and calmed under the dispensations of God; see­ing the Lord would have it so, there­fore they do forbear either to speak or to act against it.

So that the Observations are three, according to the word's threefold ac­ceptation.

Doct. 1. A mans heart being once truly and fully concluded under the will of God, there doth follow in the soul a sweet peace and holy tranquillity of Spi­rit, a great inward quietness of mind.

Doct. 2. The mind being thus qui­eted, doth silence the tongue, that a man dares not speak against such dispensations of God.

Doct. 3. The soul being thus sweetly calmed under the will of God, dares not act in any thing tumultuously in a way of opposition.

So it was with these men here, they held their peace, they did for­bear to disswade Paul, or to do any thing that might hinder him from the enterprize which they saw it was the will of God he should undertake, what difficulty or hardship soever he under-went in it, or whatever the success of the work may be.

Doct. 1. An heart once truly and fully concluded under the will of God, there doth follow an holy tranquillity, a blessed quietness and serenity of mind.

In the handling of it, I will shew you,

First, That there is a quietness and tranquillity in the inward man, which every heart is to labour for, for serenity as well as sincerity in the inward parts.

Secondly, That its the concluding of our will unto the will of God, that is the only ground of this tran­quillity of mind.

Thirdly, What there is in this submission of our wils to Gods will [Page 253]that is a ground of this inward quiet­ness.

Lastly, the application hereof to our selves.

1. That there is an holy quietness and tranquillity which every Saint is to labour for. I say, an holy quiet­ness of mind: For there is a sinful quietness, which is a sin, and the fruit of sin proceeding from senseles­ness and stupidity, when mens hearts within them are as a stone, like the dead sea moved at nothing; when men dwell without care, as the Pro­phet speaks, Isa. 47.8. and hear the Word of the Lord, ye careless Daughters, Isa. 32.9. when men are not troubled or afflicted with any thing. As there is an evil conscience which is pacatamala, and that man is in the most danger of all, being in judgement given over to a spirit of slumber; so there is in the mind in respect of all the dealings of God, a sinful quietness from a careless prin­ciple. As there is a natural patience in some, and a kind of natural meek­ness, which is not a grace, but a sin, [Page 254]as all the natural vertues of the Hea­then were; And therefore Lipsius doth pray, Da mihi patientiam Christi­anam. So there is a natural quiet­ness of spirit proceeding ever from carelesness and stupidity; Some per­sons being of such a temper they can be troubled at nothing. But this is not that quietness of an heart that must be grounded upon the subjecti­on of our wils to Gods will, and up­on known rules of duty.

This David cals upon his soul for, Psalm 116.7. Return unto thy rest, oh my soul. Which some expound of God, who is indeed all in all to his people, their resting, their dwelling place.

But M^r Calvin takes rest here to be put pro tranquillo & bene composito ani­mi statu. He had been in great af­fliction, the sorrows of death had compassed him, and the pains of hell took hold of him, and there had fol­lowed in his soul great perplexity and unquietness; he now cals off his soul from those unquiet motions and agi­tations of Spirit, to return to rest, [Page 255]to a calm, quiet, serene frame again. This is a distemper of Spirit, that Da­vid complains of, Psalm 38.10. Circumivit cor meum, my heart went up and down, to and fro, like a Mer­chant; it was in a continual unquiet­ness, never setled or at a stay. So Psalm 43.5. Why art thou cast down O my soul, and why art thou disquieted within me? The word [...] doth sig­nifie fremuit, tumultuatus est. His Soul was in a tumult, he had an uproar in his own spirit: which Christ expresses, Luke 12.29. by [...], Be you not as a Meteor, which is not fastned in any orb, but subject to various, doubtfull and uncertain motions: This is to live in careful suspense; a Christian should labour for setled mo­tions of Spirit, as the fixed stars. This is the frame of Spirit which is in the sight of God of great price, 1 Pet. 3.4. Let there be what troubles there will below, they shall not reach the soul to disquiet it, though they may the outward condition, yet the soul is kept as the upper region of the air, alwayes serene without clouds. [Page 256]This did Habakuck obtain, Chap. 3.9. He maketh my feet like Hinds feet; that is, to walk with ease and fearlesness, per montes, per rupta, though those wayes of difficulty would have di­stracted other men; And he sets me up­on high places,; that is, Libere & abs­que metu incedere in locis excelsis: that be the difficulties what they will be, yet he is as man that is set aloft out of Gunshot, he doth not fear; his mind is no more disquieted by it then he would be that is out of the reach of danger. This is a qualification of spirit which every Christian should labour for, and we see by this instance may be obtained; that as the Saints in heaven, whatsoever the Lord doth pleaseth them, because their wils are moulded and framed into his will, therefore they are not disquieted at any of his dealings; so we should strive in our measure to attain such a frame of heart, thereby to keep a constant calmness and serenity of Spirit, what­ever the dealings of God be toward us, or in the world.

2. When the soul of man is brought [Page 257]into a full and perfect subjection to the will of God, then is there a constant qui­etness and tranquillity maintained in it, which will appear by these demonstra­tions.

1. Sin did invade the throne of God, and sinful self having as it were de­posed God in the soul, now takes un­to it the Godhead, so that all the subjections that be due to God, sinful self doth claim. Men shall be lovers of their own selves, 2 Tim. 3.3. Now the honour of God is, that his will should rule in the world; all things are created by his will, Rev. 4. ult. And by the same will all things must be go­verned, Ephes. 1.11. So long there fore as self is the God in the man, so long an opposition will be maintained by self in the soul against God. So far as self is deposed, so far God is exalted; when self shall be perfectly deposed, then shall God be exalted alone; but in this life so far as there are remainders of self in the man, there will be opposition maintained against God. And this opposition must needs be the greater, the great­er [Page 258]the thing is that is contended for. If two Kings contend for a Crown, it will cause a great deal of disturbance in the Kingdom. And this is the ground of the fight between the flesh and the spirit, in the soul of the Saint: flesh contends for the God­head of Self, and Grace for the God­head of God; each of them strive for a Godhead, therefore their contenti­on must needs be exceeding great.

2. Sin is nothing else but the op­position of mans will to Gods will, and this is properly a seat of sin, Rom. 8.7. The carnal mind is enmity to God, it is not subject to the Law of God, neither can be. For as Corruption doth deifie reason in a way of wisdom, so it doth deifie the will in a way of li­berty, and loves not to have any pow­er over it, that may controll, correct or restrain it. Therefore men look upon the Law of God as cords and bands which they cannot bear, Psal. 2.3. But they kick at them with the feet of pride and contempt. And up­on this ground it is that every unrege­rate man is called a turbulent, un­quiet [Page 259]spirited man, never at peace and rest within himself, because of the opposition of his will to the will of God. Though therefore there may be some velity wrought upon the will of unregenerate men, an imperfect and incompleat will, that they may hear gladly, and do many things, yet there is some point of strictness in eve­ry unregenerate mans case, which being set home upon him, he stumbles at it, and saith, Durus est hic sermo: his will stands out, and the treaty betwixt him and God thereupon breaks off. Therefore there is many a man that goes far, parts with much, comes to an almost I am perswaded to be a Christi­an, but yet in the very ultimate act of Regeneration, he plaies the part of an unwise son, and stayes in the place of the breaking forth of Children, Hos. 13.13. and so is never new born to God. Thus all the unquietness of the spirit, and the offence that a man takes at the Commands & wayes of God, proceeds from nothing else but the non-sub­jection of his will to the will of God; were that brought about, that a man [Page 260]had respect unto all the Commandments, the work were done, and all this un­quietness of the soul taken away.

3. The will of God is the Center of all the wills of the Creature, unto which they are all created and ordained to act and move. There is a double motion or tendency of the creature to­wards the will of God. One is natu­ral; so the Creatures without reason move toward it; for they are all his servants, Psal. 119.91. But as for reasonable creatures, God doth act them according to their nature in a voluntary way, and so the will of God is the center of their will. The An­gels are therefore said to do his pleasure, and to harken to the voice of his word, Psalm 103.20. So the Saints; David my servant hath fulfilled all my wills, Acts 13.22. Now if any thing be taken from its Center, it is unquiet, moves disorderly and with a disturbed motion. Let the needle that is touch­ed with the Loadstone, be shaken from its place, it is alwayes trembling and unquiet, till it return to the place of its former rest. Let any earthly mat­ter [Page 261]be by the heat of the sun exhaled, and we see how it is tost to and fro in the air till the earthly matter with vio­lence return again unto its center. No­thing is at quiet out of its proper place. The waters are made naturally to co­ver the earth, but God hath by a de­cree laid them up in heaps; he hath laid up the deep as in a treasure-house; hence comes all the unquietness and turbulency that is in the vast body of the sea. So it is with the soul of a man in a voluntary way, as it is with the creatures in a natural way. God is the center to which it was created, and it is alway unquiet, till it rest there. Inquietum est cor meum, donec requiescat in te. Aust.

4. The will of man in a state of sin is not only in an opposition to the will of God, but to it self also. The wills of the flesh and of the mind, Ephes. 2.3. There are divers lusts and pleasures, Titus 3.3. and they do very often fall cross and contrary one to another; and no man can serve two Masters that give cross and contrary commands, without a great deal of trouble and [Page 262]disturbance. That which will grati­fie a mans pride, will not serve his pro­fit; and that which will fit his sensual ty, will not suit with his Hy­pocrisie: Scelera dissident, the Heathen man observes. As all truths agree among themselves, so do all duties; but Error multiplex, Corrupt doctrines may, and do cross one with another, and so do also corrupt wayes. Now when the soul of man is desirous to please and content them all, he would serve them all, it is no wonder if the man be in a continual unquietness in his own spirit. If the water did alway run one way, it would run smoothly; but when the tide comes in, and the waters in their streams cross one ano­ther, then the waves are lifted up, each one tending to their own motion.

This said to be a mans wife, or we are said to be married to sin, Rom. 7.5. now if a man had many wives, and he uxorious and desiring to please them all, and they have contra­ry desires and opposite wills, the man should never be quiet either in his house or heart. And such an uxorious [Page 263]husband every sinner is, that though every man hath some darling, some Dalilah that he would chiefly please, there yet is an unquietness in him all the while, because he doth displease the rest of his Paramours.

5. The Spirit of God hath under­taken the guidance of the Saints, and therefore they are said to be led by the Spirit. Christ gives us a manuducti­on into the presence of the Father by way of mediation. By him we have [...] an access to the Father, Ephes. 3.12. But the Spirit gives us a manuduction in point of direction in our whole course. Now the Spirit works in the soul, in a sweet and ef­fectual way. When a man receives the Spirit, he is annoynted with the oyl of gladness, Psalm 45.7. it makes him go readily and chearfully on. Non tardat uncta rota: Draw us, and we will run after thee, Cant. 1.4. The Spi­rit is said to draw, because its motion is powerful; and yet we are said to run, because our motion is voluntary. Trahitur animus & amore: There are no cords that draw so effectually as the [Page 264]cords of Love. Now the guidance of this Spirit is wholly according to the will of God. As he doth make in­tercession in us according to the will of God, so he doth work subjection in us according unto the will of God. And when the soul is brought into a subor­dination, then all contention ceaseth. Subordinata non pugnant. Now every unregenerate man being acted by the spirit of Satan, doth act in a way of opposition; Satan being a turbulent and unquiet spirit, never at rest, goes about like a roaring Lion, is alway compassing the earth; therefore where he bears rule, the soul is full of unqui­etness, and for ever restless. When an evil spirit came upon Saul, how unqui­et was he continually! As the man possessed with the Devil, there were no chains could hold him; he dwels among the tombs, he doth continually cut and wound himself. So it is with the soul in whom Satan rules, because he acts it in wayes of opposition unto the will of God. If the Lord would give Satan leave, and give him power of the winds, he would raise nothing but [Page 265]tempests and thunders, and blustering in the world; as appears, Job 1.19. there came a wind from the wilderness and smote the four corners of his house. We hear of Witches that sell winds to Merchants by the permission of God. If the Lord would give Satan leave and power over the soul, he would raise nothing but winds and tempests there. If the Lord would suffer him to blow upon the great sea of corruption, that is, the man, there would be nothing but waves and billows; for he loves nothing more then to disturb and dis­quiet the soul, because he acts men in opposition unto the will of God, whereas the Spirit of God acts them sweetly and quietly, because it is in wayes of subordination thereunto.

6. It doth plainly appear in this, be­cause when the soul of the creature is subjected fully unto the will of God, there is no disquietness in any thing which either the Lord commands or effects, but a constant calmness and serenity of Spirit. We see it in Adam, so long as he continued in his integri­ty, in a conformity to God, in a righ­teousness [Page 266]and holiness of truth, and his will subjected unto the will of God in all things, he had none of those disquieting affections at any thing commanded or wrought by God; he was able to delight himself in the whole law of God, and rejoyce in all the works of his hands. And so it is with the Saints in glory, the souls of just men made perfect, they freely sub­mit unto Gods commanding will, and they do truly rejoice in his ef­fecting and permitting will, because their will is wholly melted into the will of God, and they have no pri­vate interest apart from God; there­fore whatsoever he do, pleaseth them. They take pleasure in all his works, Psal. 111.2, 3. And the same is true of the Angels, they obey his voice, they do his pleasure without any unquietness or reluctance. They go and come like lightning, Ezech. 1.19. The Angel Gabriel did fly swiftly, Dan. 10. They do it speedi­ly, they do it chearfully. Were there nor a conformity in their will unto the will of God, this could not [Page 267]be. For that is the ground of all the droopings of the Saints in all their services; they drive heavily because their will is not fully subjected unto the will of the Lord. So it was in the Lord Jesus Christ, he had the will of God manifested towards him in the most unpleasing manner to flesh, for he must deny the will of nature, and that must stoop unto the will of duty, and yet if it be to take flesh with the infirmities thereof, that in that nature he might lay down his life, he saith, Lo I come to do thy will O God. He had no unquietness of spirit in him from a principle of oppo­sition, though in point of satisfaction he saith, My soul is heavy unto death. Therefore Rev. 1.13. he is said to be girt about the paps with a golden girdle. Though I conceive Christ doth appear in heaven as he is the Churches high Priest, Amictu Sa­cerdotali. And among other priestly ornaments, the curious girdle is one, Exod. 28.39. yet I conceive they had all a spiritual signification, and this doth note the suppressing of all [Page 268]inordinate motions and affections in the soul. It is said, Justice and Faithfulness should be the girdle of his reins, Isa. 11.6. But it is now de­scribed to be about his paps. M^r Brightman gives the reason, because under the Law there being less grace poured out, the lusts of men were re­strained in a more legal way, by principle; of fear, Coercebantur cupi­ditate. But under the Gospel, more grace being poured out, the breasts being the seat of Love, all unruliness and unquietness of Spirit being in a way of love supprest and kept under, therefore he is not said to be girded about the loins, but about the paps with a golden girdle. After the same manner also it is spoken of the Saints; for there was not only a girdle made for Aaron, but for his sons also. So were the Saints to be girt about the breasts, Rev. 15.6. They do par­take in the same honour with him, and grace in them hath the same power over them. Thus we see that when the will of man is brought into a full and compleat subjection to the will of [Page 269]God, then all unquiet and unruly passions and motions in the soul are done away, and there follows an holy calmness and tranquillity of spi­rit, all unquietness arising from no other ground but the opposition that is in our will unto the will of God; we would have our will stand, and not Gods will; and because his will doth cross ours, therefore our spirit is full of tumult and disorder.

3. What is there in the subjecting of our wills unto the will of God that can be a ground of this inward quiet­ness and tranquillity of mind?

There are two things that are the main causes of all disquiet in the soul; disquieting reasonings in a way of di­sputation, and tormenting risings in a way of passion. Now our subjection of our wills unto the will of God, doth calm the raging seas in a man in both these, and then there must needs fol­low a great calm.

1. There are in the soul disquieting reasonings which do proceed from a mans fleshly will. For reason in the man is the Wills privy Counsellor, [Page 270]whose directions and dictates it fol­lows; and while the will is unsub­dued, the man is full of disputings and gainsayings: sometimes against the Counsel of God, his decreeing will, Rom. 9. Seeing he hardens whom he will, and we cannot help it, because none can resist his will, why doth he yet find fault, and lay the blame upon us? Sometimes against his commanding will. When the Lord commands Moses to go to Pharoah, he objects, how shall I go to Pharoah? I am a man of [...] slow tongue, and the people they will not believe me: And if I say, the God of Israel hath sent me, and they ask me what is his name, what shall I an­swer? So John the Baptist when Christ came to be baptized of him, he disputes the case, saying, I had need to be baptized of the [...], and comest thou to me? Sometimes against his effecting will, Isa. 45. The clay saith to th [...] Potter, Why hast thou made me thus [...] and the thing begotten saith unto hi [...] Father, What hast thou begotten? and to his Mother, What hast thou brought forth? Censores Divinitatis dicentes, [Page 271]Non sic debuit Deus, & sic magis debuit; consultiores sibimet videntur Deo. Tert. in Marcion. lib. 2. cap. 2. And so it is against the permitting will of God. Lord, why do the wicked prosper, and wherefore are they happy that deal trecherously? Jer. 12.1. Wherefore lookest thou on, and holdest thy tongue, when the wicked devours the man that is more righteous then he, and makest men like the fishes of the Sea that have no ru­ler? Hab. 1.13, 14. O quam sapiens ar­gumentatrix sibi videtur arrogantia hu­mana, praesertim cum aliquid de gau­diis metuit amittere! Tert. And these kind of reasonings fill the soul with abundance of disquiet, when the heart of man shall dare rise up against the will of God, disputing against the equity of it, saying, The Lords wayes are not equal. But when once the will of man is concluded under the will of God, then the reasonings of the soul are calmed; the fleshly wisdom disputes no more, but obeyes. As the poor woman in the book of Martyrs, said, I cannot dispute, but I can burn. So the Christian saith, I cannot [Page 272]dispute, but I can obey; upon this ground, because it is the will of God: Arrogantiam existimo de bono divini praecepti disputare; nee quia bonum est oscultare debemus, sed quia Deus praece­pit. There be two difficult com­mands that God gave to Abraham; one to forsake his Country and his Kin­dred, and to go into a Land in which he was a stranger. But it is said, the Lord called him to his foot, Isa. 41.2. that is, subdued his heart unto the call, to follow the Lord in all the wayes in which he should go before him. Though he might have much di­sputed, yet the subjection of his will did silence his reason, and suppressed his disquieting thoughts, which otherwise might have risen within him. Then the Lord gave him another command, to offer his son, his only son. Much might have been said against it from the Law of God, & the light of Nature; but his will being concluded under the will of God, it is said, Rom. 4.20. [...] he staggered not, he did not dispute it pro and con with himself, but the will of God be­ing [Page 273]manifested, immediatly he did obey, and rose up early in the morn­ing to the service to which he was ap­pointed: It is said of all the Saints, Deut. 33.3. that they sit down at the Lords feet to receive his word. It is an expression after the manner of Scho­lars among the Jews, they sate down at the feet of their Tutors, as Paul did at the feet of Gamaliel. And they are not to dispute their Instructions, but receive them. So it is with the Saints, when the will of God is ma­nifested, they are not to argue, but to believe. And when the will of man is concluded under the will of God, it is upon these two principles.

1. A man receives all things from Gods will as wise, for it is a will guided by Counsel: He doth not work barely by will, as men many times do, but he works all things ac­cording to the Counsel of his will, Ephes. 1.11.

2. He looks upon it as good It is the good and acceptable will of God, Rom. 12.2. good in it self, and good to us, even the rule of goodness: whenso­ever [Page 274]the soul receives the will of God under these notions, it must necessarily follow, that disquieting reasonings in the soul must be suppressed.

2. The soul is strangely disquieted by tormenting passions. The affections of men are of two sorts; some are chear­ing and comforting, as Love, Hope, Joy; some are afflicting, as anger, sorrow and fear: therefore when in Scripture a man is commanded to afflict his soul, the meaning is, to raise up and to act in his soul these af­flicting affections; for it is by them that the soul is disquieted, and so af­flicted. Therefore in heaven, though the affections themselves shall not cease, because they are of the nature of the immortal soul, yet all the acts of them shall cease, that a man shall never sorrow more, never fear more. As in hell all the chearing affections of the soul in their actings shall cease, a man shall never love more, hope more, joy more. Now in the souls of just men made perfect in heaven, they be­ing freed from the actings of these tormenting affections, there is nothing [Page 275]that doth or can disquiet them, there­fore there must needs be a continual calm. These onely cloud the souls of men below; now if all the clouds were removed and dispelled, there would be nothing to hinder the sun in its bright­ness from shining constantly forth. So it would be with the soul, at quiet, and at peace, when all the affections that distract and disquiet it, are re­moved. Now when the soul is con­cluded under the will of God, it is dis­quieted by none of these. For he de­lights to do the commanding will of God. It is the joy of his heart, his meat and drink. He delights to be under the effecting will of God in what kind soever. Si vis constituere me Pastorem ovium, aut Regem Populo­lorum ecceparatum est Cor meum. He can sing in a prison, take with joy the spoiling of his goods, and chearfully part with his choicest relations. Per calca­tum perge patrem, ficcis oculis ad vex­illum Crucis evola. He is never vexed with tormenting cares. We are not careful to answer thee in this matter. For he hath cast all his care upon him that [Page 276]careth for him. If he be called before Rulers, he takes no thought what he shall answer, or what the event or success shall be, it shall be given you in that hour. He is not disquieted with vexing fears. I will not fear what man can do unto me. Though an hoast of men were encamped about me, I will not fear. What ever befals him in the way of duty, Fides famem non timet. The instance of Luther in going to Worms to the disputation, makes that manifest. I will enter Worms in the name of the Lord, though there were as many De­vils as there are tiles upon the houses. He is never tormented with thoughts of despair. But he saith, though I fall, I shall rise, though I sit in darkness, the Lord will be a light about me. I shall yet praise him. Now a man that never grieves, ne­ver fears, never cares, what should hin­der this man from a constant calmness and serenity within himself? Now when our will is subdued unto the will of God, all these disquieting passions must be subdued upon a double ground.

1. Because the soul doth conclude [Page 277]that Gods will is Gods pleasure. When Christ did the will of his Fa­ther, it is said, the pleasure of the Lord shall prosper in his hand, Isa. 53.10. Now nothing should grieve me, but that which grieves the Lord; I should fear nothing but that which offends him, I should be angry for nothing, but what displeaseth him. Now all the Acts of his will, he is pleased with them, therefore I should be quieted under them.

2. If the will of God be my end, the will of God shall be my reward. God hath made over all his attributes to his people in that glorious promise, I will be thy God; and answerable to a mans obedience to any Attribute, such shall his comfort that comes from that Attribute be. And if I work for Gods will, surely the same will, will in all things work for me, and the Lord will do nothing but what shall be as truly for my good, as it is for his own glory. And therefore the soul is not angry at any thing that God will do: is not vex­ed or disquieted at any thing, but sits down under it with a holy tranquillity [Page 278]of mind. For his commanding will he saith, Speak Lord, for thy servant hear­eth, Jube quod vis. For his effecting will he saith, It is the Lord, let him do what seems good in his eyes. The world is his great house, and the Government of it belongs to him, the earth is the Lords, and the fulness thereof.

Use. Let this serve by way of ex­hortation to press the former Doctrine that we be perfectly concluded under the will of God from this blessed fruit and effect thereof, that it will free us from that unquietness of mind which is the great misery the Saints groan un­der. For as we should truly strive to keep peace with God, and to main­tain peace with men, so we should also strive to maintain a peace in our own spirits. For in this re­spect also Christ is the Prince of Peace.

And to inforce this Exhortation, I shall first shew you the sinfulness of an unquiet spirit under any of the di­spensations of God.

Secondly, The dangerous use that [Page 279]the Devil makes of such a distem­per.

Thirdly, What excellency there is in a calm and a quiet mind.

Fourthly, How such a frame of spirit may be obtained.

First, The sinfulness of an unquiet spirit.

1. Hereby thou sinnest against thine own soul. That is the expression, Numbers 16. They are sinners against their own souls. Now the soul of man in its creation was such for the glory of it, that the sun in its brightness is not to be compared to it. But there is a double excellency in the soul, in wh [...] the beauty and the glory of it d [...]h consist.

First, In its purity, and so sin fights against the soul, for it defiles it, which nothing but sin could have done.

Secondly, In the serenity, and so sin hath disquieted and disturbed the soul, which nothing else could have done. Do not destroy your own souls; and the soul is destroyed either by the polluting of it, or by the disquieting of it, which is of that value and worth, [Page 280]that all things below should be esteem­ed beneath it, as that which is too little to ransom a soul. All the crea­tures are not worth one disquieting thought of the soul, it is of so great an excellency. And the greater the sin is, because a man himself is the instruemnt thereof. To trouble him­self, torment himself, be a burthen to himself, as every unquiet spirited man is, Psalm 43.4, 5. Why art thou cast down O my soul, and why art thou disqui­eted within me? There are two words used, the one signifies to lay a thing wast as a wilderness, as void of com­fort, as if a man were in a barren Wil­derness, where there is nohing to be had to refresh him: But how comes the soul to be thus like a desolate howling Wilderness? the word signi­fies that he himself was the instrument thereof, the means of the devastation of his own Spirit: And the word sig­nifies to prostrate a thing, depress it to the very ground, which word is in such a conjugation, and doth signifie that the man did cast down himself; the soul is the instrument in its own [Page 281]dejection. All murther is sinfull, but no murther so great an evil, or so uncomfortable as self-murther, and no self-murther, like unto soul-mur­ther; for a man to go about to debase and bring down the glory of his soul, which he should endeavor to beau­tifie with the highest qualifications, and look upon it as his only glory; for the qualifications of the soul are the only excellencies of the man.

2. A man may take a measure of the sinfulness of his spirit, by the un­quietness of it; for the unquietness of the spirit doth proceed wholly from the opposition of the will un­to the will of God. Now as the power of Godliness doth lie in the subjection of our wills unto Gods will, that when grace shall be per­fected in glory, there shall be a per­fect subjection; so the power of sin­fulness lies in the opposition of our wills unto Gods will; and the more fully thou standest in opposition, the greater is the measure of thy cor­ruption: If therefore unquietness of [Page 282]spirit doth rise from opposition of will, then the more unquietness there is, the greater opposition: The de­vil being in the highest opposition unto God, and they that sin against the Holy Ghost, it being direct en­mity; whereas other sinners are but enemies to God in a collateral way: their opposition is the greatest, being revenge against God, doing despight unto the spirit of grace; therefore they are most unquiet. Though in a temptation, there is an unquietness of spirit, that may arise upon the best men, as it did upon David and Ionah; yet if that be a mans ordinary and constant temper, it argues he hath much of the devil in him: the meek­ning and melting of a mans spirit into the will of God is the measure of his grace; and the opposition of a mans will unto the will of God, and his unquietness thereupon, is the measure of his corruption. Men that are al­way fiery, and ad oppositum, now this doth not please them; and now they fret at this instrument, and by and by are discontented at that dispensation. [Page 283]If Niniveh be not destroyed, Ionah is angry; if the Gourd be not spared, he is angry; it is an argument there is but a little grace, and a great deal of corruption. And as grace doth in­crease, subduing the will unto the will of God; so surely will the quiet­ness of a mans spirit increase. Grace in a man ripens as fruit doth; at first, there is a great deal of sourness and sharpness mixed with it, but then it is green; the riper it grows, the more mellow and the more sweet it is.

3. The more pride there is in any sin, the greater that sin is; for to sin against God with a high hand, is proudly to sin against him. Now as humility is the measure of all grace, so pride is the measure of all sin; there­fore, Psal. 19.13. David doth express presumptuous sins, which are in degree next the great transgression, by a word which signifies Ab insolentibus: so Montanus, Ab superbiis, so others. Now is there a higher pride in the world then this, for a man to stand it out with God, Whether Gods will [Page 284]or his will shall stand? Whether God shall command as he pleaseth, or I obey as I please? Whether God shall Rule the world, or I shall rule the world? Either what will please God, or what will please men? And therefore the Prophet resolves all op­position unto the will of God, unto this, Ier. 13.17. If you will not hear, my soul shall weep in secret for your pride. There cannot be a higher dis­covery of pride in any of the sons of pride then this, therefore the greater the sin is.

4. This shews that there is but little dominion, or authority, that grace hath in the soul: Grace sets up the Kingdom of Christ in the heart where it is, and Christs kingdom is mainly exercised over the spirits of men: It is not in meat and drink, but in righteousness, and peace, and joy in the Holy Ghost: therefore, Prov. 16.32. It is said, He that rules his spirit, is better than he that wins a City. Men ge­nerally strive for authority, though few use it well when they have it; there is a government, that all should [Page 285]exercise a rule over your own spirits. Now so much grace as there is in any man, so much authority and rule that man hath over his own soul: he that hath no rule in himself, but it breaks forth into contention and dis­order upon all occasions, that man hath no grace in him. Grace calls first for a wel-ordered soul, and after­ward for a well-ordered conversa­tion. And if it be so great a matter to rule the tongue, that he that seems to be religious, and bridles not his tongue, that mans Religion is in vain; it is much more to rule the spirit, to set up the government of Christ in the inward man.

5. It is the Devils way of sinning, and it is the Judgement he is given up unto, he is a restless and unquiet spirit, goes about like a roaring Lion, al­ways acting in opposition unto God in way of revenge, always fretting at the dispensations of God, in the go­vernment of the world, Matth. 12.33. He seeks rest, and he finds none: Ever restless under any of Gods dealings; and this is his Judgement, and the [Page 286]greatest torment that now he hath (beside a certain expectation of Judge­ment) that the Lord hath given him over to a spirit of opposition, and that in a constant and a restless way; and this is the Devils Hell. Tolle propriam voluntatem & non erit infernus. So Bernard, therefore on the contrary, Uno posito ponitur & alterum. Set up a mans will against Gods will, and de­liver him over thereunto, and it will be an hell unto that man.

6. It is a fearfull Iudgement from the Lord, for to be as the troubled sea, that cannot rest, Isaiah 57.20. There is no peace, saith my God, unto the wicked. It is spoken upon occasion of the return of the people out of Babylon, as appears verse 14. Cast, cast ye up, prepare the way of my people, take away the stumbling block: the Lord will not contend for ever, neither will he be alway wrath. Being returned, the Lord doth promise to send them the Gospel, the Messengers of Peace, the Ministers of God shall now speak peace to them, who did before speak error, and the fruit of it shall be [Page 287]a constant peace and quietness in their own consciences; for God would create the fruit of the lips, peace, peace. The repetition notes excellentiam seu abundantiam, Ier. 7.4. The temple of the Lord, the temple of the Lord, that ex­cellent Temple, where the Lord pro­miseth his presence should be for ever, and it should be called by his name, Isa. 28.16. Behold, I lay in Zion, Mu­sad, Musad, a foundation, a foundation; a glorious, an excellent, a sure foun­dation: And the repetition also notes, Continuationem. Deut. 16.20. That which is Justice, Justice shalt thou fol­low: That is indesinenter sectaberis: Thou shalt wholly, constantly, and continually follow that which is just. So here he will create the fruit of the lips, peace, peace, it notes a glorious and an eminent peace that God would give them in their own spirits; and it should be a constant & a setled peace, not to be disquieted any more: But after this return when the Lord should speak this peace to his own people, yet the hearts of wicked men should have no peace, they should be [Page 288]like the raging sea that cannot rest. It notes their own inward unquiet­ness, Affectibus suis & afflatu malo­rum Spirituum agitati floret. After they are returned out of the captivity, and there was peace to the Saints, even then there should be no peace to the wicked. Though they be not disquieted by enemies, as winds from without, yet as the Sea they shall disquiet themselves by their own in­ward motions and estuations. There is an offence that men take sometimes at the word of God, sometimes at the works of God. At his word, Hos. 14.9. There is a path that the up­right shall walk in, and transgressors shall fall in. There are some passages in the word, that the Saints them­selves do sometimes stumble at in scandalum: This is a hard saying, who can hear it; but ungodly men stumble at them in ruinam. There are also some works of God, at which men are offended, stumbling Providences: either when they are above mens ap­prehensions, the wheels being lifted up from the earth; or beyond mens ex­pectations, [Page 289] Matth. 13.21. When perse­cution ariseth for the words sake, by and by they are offended. So Christ saith, Matth. 11.6. both in respect of his word and works, Blessed is he that shall not be offended in me. There are as great snares of Satan, and as great Judgements of God laid in scandals, as in any thing in the world beside; and therefore men ought to take heed how they take offence, because there is a bait in it, in which they may in judgement be insnared and taken. It is an observation much to be confi­sidered, that if Satan woul instill in the hearts of men any evil impressi­on, concerning any truth of God, he doth usually bring it in by some Pro­vidence of God that men may take offence at; we see it in the Gaderens Math 8.31. If thou cast us out, suffer us to go into the heard of swine. Ut eos ja­ctur a porcorum ad maledicendum Chri­sto impelleret, that they may never desire his company, and preaching more that brought so great a loss up­on them and though it was the de­vils desire; yet the Lord doth som­times [Page 290]grant it, as he did his request against Iob, for his owne just and great ends, thereby to try and prove the obedience of the Saints; such works are a stumbling block unto ungodly men: and thereby a great difference is put betwixt them and others. It is as great a judgment to stumble at the works as it is at the word of God.

2. We are to consider the dange­rous use that the devil makes of an unquiet spirit; he loves it, being unto him a sutable habitation, Ephes. 4.27. Let not the sun go down upon your wrath, neither give place to the devill. If once a mans spirit be in a disturbed frame, there is a doore set open for Satan to enter at, and the use that he doth make of such a frame of spirit is commonly this.

1. He doth hereby keep the soul in a continual tumult, that a man shall not be able to make a supplication unto God: it shall disturb him in all his duties. See it in Jonah, ch. 4. v. 2, 3. when his spirit was in an unquiet frame, see what an angry pecvish prayer he made, and offers up unto [Page 291]God. No man is fit to have com­munion with God, that hath not the command of his own spirit.

2. Another use the devil makes of it is this, to imbitter a man against God, and all the Instruments that God doth use. This we finde to be in Saul, 1 Sam 16.14. The Spirit of the Lord departed from Saul, and an evil spirit from the Lord vexed him: So that all the actions that afterward he did, were by the impulse of the evil Spirit. It is observed by Interpreters, that this was a perverse and melan­choly, temper, into which Saul was cast by Satan, through the just Judge­ment of God. It was, saith Peter Martyr, something more then natu­ral, Vel si antea in eo fuerit, â bono Spi­ritu reprimebatur. It is reported of Dioclesian the Emperour, out of meer melancholy and discontent, he gave over the Government of the Empire, and be took himself to a private life, because he could not root out the Christians, whom with the uttermost violence he had persecuted. This was the Judgement that befell Nebuchad­nezzar, [Page 292]for seven years he lived the life of a beast, and was banished the society of men, secundum imaginatio­nem suam, though not secundum ima­ginem. And therefore Ierome observes, his figure and shape was not changed; for he saith, My understanding return­ed unto me. Ostendit non formam se amisisse sed mentem, he lost not the shape, but the understanding of a man, being given up to a melancho­liness and madness, delivered over to a delusion and rage of the unclean spirit. Suitable to which, the Lord threatens, Deut. 28.28. The Lord shall smite thee with madness, and with blind­ness, and with astonishment of heart: To be delivered over to the discon­tents of a mans spirit, is the next way thereunto. There is a degree of mad­ness in all the ways of sin: There is madness in the heart of a man while he lives, Eccles. 9.3. And these were not Judgements proper and peculiar to those times, but such as the Lord will inflict also in all Ages, suitable to their discontents. But in an especi [...] manner, this is to be taken notice [...] [Page 293]in the fourth and fifth Vial, when the Vial is poured out upon the Sun, Rev. 16.9. Men were scorched with heat, and blasphemed the name of God. There is no element whose torment is so exquisite as that of fire: as Hero­dotus reports of the Atlantici, men that live under the South Pole, qui omnibus diris solem execrantur, because they are scorched by it, therefore it is called the Torrid Zone. The Holy Ghost notes by it, as Brightman ob­serves, Mirae & inusitatae erunt acer­bitates; a strange kind of bitterness of spirit shall be poured out upon men in Judgement. So in the fifth Vial, which is upon the Seat of the Beast, Men shall gnaw their tongues for pain, and blaspheme the God of heaven: Gnaw their tongues, prae rabie & furore; their grief and rage shall be such, as they shall gnaw their tongues and gnash their teeth, as wicked men in hell are said to do; yet this is the plague that shall follow, they shall blaspheme the God of heaven. Non est existimandum apertam fore blasphemiam. It shall not be open direct blasphemy; but as [Page 294]Antichrist doth open his mouth a­gainst God, his name, his worship, his tabernacle, his Church, and his Saints, they that dwell in heaven. To be given up to either of these is the common use the devill makes of all the discontents of the spirits of men, at any of the dealings of God.

3. Satan makes use of it to this end, to make their lives uncom­fortable, for they have no peace in their dayes, no comfort in their callings, because their wills are enga­ged against the will of God, and God carries on things against them, and they cannot attain their end, but eve­ry thing in providence falls cross, and therefore they are exceedingly displeased, they have no joy in their lives: for men may rise up to such discontent that their very lives may be a burthen to them. Psalm 112.10. The horne of the righteous shall be exalted with honour; the wicked shall see and gnash their teeth and melt away. The word in the original signifies to melt by degrees, not all at once, but by little and little. It is [Page 295]the same word that is used of the mel­ting of wax before the fire. Psalm 68.3. So that mens rage and dis­content shall consume them. It shall be such a constant griefe and vexation of spirit. And this shall be the mise­ry of those that are enemies to the two witnesses. Revel. 11.12. ha­ving been brought to a low ebb, they shall lie dead for three years and a halfe, and then they shall ascend up into heaven, that is, be exalted unto the highest honour, by a voice from heaven, that is, supremi magistratus jussu, and their enemies shall behold them. The devill could not wish a man a worse mischife then that his heart should be engaged against any work of God that he will carry on, and be greived to see it prosper. Acts 4.2. It is said that they were greived that the Apostle taught the people. There cannot be a greater mischiefe befall a man then this which is the ground which inrages the devill him­self, and is the cause of all the blasphemy in hell, that their minds are contrary to the will of God, [Page 296]which yet they cannot withstand.

4. Satan makes this use of it to keep men off from receiving direction from God; let God speak what he will, the soul is in a disturbance, can­not hear; as it is to speak to a man in a tumult, so it is with the noise and the rising that is in a mans heart. Exod. 6.9. It was a welcom message a man would think to men in affliction, that God would deliver them, and that they should inherit the promise made to their fathers; yet they hearkned not to Moses because of the anguish and bitterness of their spirits. This is the use that Satan intends to make of it, that men may neither receive counsell from God or man, being un­fit for either, which is one great use that he makes of the discontents of mens spirits at this day.

5. It keeps men from communion with God; for God will have no fel­lowship with the spirit that stands in opposition to his will. Iob. 22.21. Acquaint thy self with God and be at peace. The words in the originall are rendred Assuesce te cumillo, accustome [Page 297]thy self with him. Now that you may be accustomed to communion with God, he exhorts you to be at peace, that is ut Spiritus deprimat in­solentes. So Zanchius. Let all those heart risings and unquiet dispositions be supprest; else you can have no communion with him, neither can you attain any blessing from him.

6. It is to keep a man in a continu­all bittterness against the instruments, and to break forth against them. As when God would rent the Kingdom from Saul, and an evill spirit from the Lord came upon him, then he brake forth into all manner of violence a­gainst David, whom he looked upon as a competitor in the kingdome, whereas Jonathan seeing it was the mind of God sate down quietly, saying, Thou shalt be King, and I shall be next thee. So it was with Araunah; It is conceived that he was king of Iebus before they were conquered by David; and yet his spirit submits to David, saying, Wherefore is my lord the King come unto his servant? This temper of spirit will make a man lie in wait to [Page 298]revenge himself, and greedily to take it, though it be to his own ruine. As it was with Shimei his spirit was im­bittered, he did but wait for an oppor­tunity, and having gotten it, though it were against his own life, yet with how much bitterness did he vent himself?

7. That it may tend at last to direct blasphemy and revenge against God; for that is the end the devill aims at in all his temptations, and unto which they all come, if not here, yet in hell. 1 Iohn 5.19. The devill is said to touch men, and it is for no other end then to leave an impression of devilishness upon them, to make them as farr ar may be equally guilty with himself; And the soul habitua­ted unto rage and constant opposition against God, is fitted by Satan for such a devilish design.

3. What is the excellency of such a temper of spirit, to be alwayes calm and quiet, not given up to disturbances within it self?

1. This is in the sight of God of great price. 1 Peter 3.4. Because this is agreeable unto the nature of God. And [Page 299]to this end was the vision given to Eli­ah when his spirit was in a passion. 1 King. 19.11, 12. It was to in­struct him, as Peter Martyr hath well observed; First in this, that the way of Gods dealing with sinners, is not by and by to destroy them, with a wind, with an earthquake, or with fire, but that he shews much patience toward them, and takes them away in a more still and secret manner. Oc­culta & tacita media non defutura suae providentiae. Secondly, to let him know what manner of prayer would take with God against sinners, and prevail. Deum non commoveri affectibus & perturbationibus incitari. Men think when they have prayed in passion, and have vehemently stirred themselves, that God is so much moved as they; but he doth not appear in an earthquake, nor wind, or fire, but in a short still voice, when he is sought unto from quiet sedate affections.

2. This is agreeable to the spirit of Christ, who appeared in the form of a Dove. Animal non felle amarum, non morsibus saevum, non unguibus vio­lentum. [Page 300]Cyprian. Therefore surely the more unquiet any mans spirit is, the less of the Dove there is in that man. For as the Dove is simple and without guile, so it is without gall al­so. Sine felle sine dolo.

2. The excellency of such a temper of soul will appear in the sutableness thereof unto a Christian. First by this every Saint as he is appointed un­to a Kingdom (for so Christ saith, I appoint unto you a Kingdom, as my father appointed unto me) so he hath the Kingdom of God erected and set up in his own soul, for the Kingdom of God is within you. Luke 17.2. There is regimen spirituale, that the Lord sets up in the man. And the more any mans spirit is ordered and subjected unto the will of God, the more he is acted by the spirit without reluctancy, so much the more the Kingdom of God is exalted in the mans heart. In regno Dei omnia sunt sic ordinata ut quod est in homine praecipuum imperet caeteris non reluctantibus. Aust. The more a man is led by the spirit, the more ductile and easie to be led he doth shew [Page 301]himself to be; the more the King­dom of God is set up in him. Isaiah 11.6. A little child shall lead them; when the Spirit of God becomes as it were the forma informans of the man, that the soul obeys the dictates of the spi­rit, as the body subjects it self unto the rule of the soul, then is the King­of God set up in the man. Confusion, tumults, and uproars, may be sutable unto the kingdoms of men, the moun­tains of prey, the habitations of cruelty; but they are every way unfit for the Kingdom of God. Secondly, one speciall ingredient in the Kingdom of God is peace. Rom. 14.17. The King­dem of God consists not in meat nor in drink, but in righteousness and peace, and joy in the Holy-ghost. It is under­stood here of the Kingdom of Grace and Glory. The Kingdom of Grace consists not in externals, meat and drink, neither will the observation of these bring a man unto the King­dom of Glory, but it consists in som­thing within. Now it is Austins ob­servation that some are pacifici in se­netipsis, men that keep a constant peace [Page 302]and quietness of spirit within them­selves, keep a constant Sabbath to God in their own souls, intus in corde Sabbatum nostrum. Luther in one of his Epistles to a German Divine, writes thus, Dominus tua omnia faciat & tu nihil facias, sed sis Sabbatum Christi. Let your hearts rest and keep a Sab­bath in you, and you in him; and it is in this rest and quietness of spirit that the main of a Christiau Sabbath doth consist. Therefore the Sabbath here is a type of Heaven. There re­mains yet [...] a Sabbatisme for the people of God. It is true, in glory there shall be an externall rest, they rest from their labours; but the main shall be the inward rest of the soul; the spirit shall keep a Sabbath to God eternally, when all sinfull, unruly, inordinate actings of the spirit will be no more, but the soul enjoy perfect peace and quietness in the Lord. Now this is the peace in which the Kingdom of God doth consist. Vera pax est a voluntate Dei non dividi, & in his solis quae Deus diligit delectari. Harph. And this is properly the rest of [Page 303]the soul in God, which every gracious heart should strive unto.

3. In this quietness and tranquil­lity of spirit, there is a guarding and securing power, Philip 4.7. The peace of God which passeth all understan­ding: As it is with the truths of God, the naturall man cannot receive them, and apprehend them, 1 Cor. 2.14 so it is with the peace of God, it is not to be understood of any man but he that feels it; the sweetness of the Gos­pell is not to be known, but by ex­perience, which is a spirituall sense in those that have their senses exercised to discern betwixt good and evill. Heb. 5. and the last. And this peace, saith the Apostle shall keep your hearts and minds, Philippians. 4 7. The word [...], sig­nifies to keep as in a garrison, to keep down tumults within, and to keep out enemies from without: that neither temptations from with­out be let in, nor the deceits of the heart be let out; so as to carry a man away with them, and deceive him, but the heart by this peace and tranquillity is strongly guarded against [Page 304]both these; therefore it is an excel­lent observation that Chrysostom hath, Mentem Spiritus Sanctus quam replet obumbrat: The Holy Ghost doth overshadow the soul where he dwels, and keeps it in a quiet and calm frame, that neither unruly lusts break forth from within, nor temptations take with the soul from without to make it unquiet in it self. A Spirit thus qui­eted in obedience unto the will of God, is the surest guard that a man can have in this world.

4. Hereby a man enjoys himself, which one of an unquiet spirit cannot do; In patience possess your souls. A man is not master of himself that is carried about with every passion, he hath no command of his own soul, Prov. 25. and the last verse, A man that hath no rule of his own spirit, is like a City broken down, and without walls; if an enemy come, he may invade and spoil as he will, for there be no walls to defend it; so it is with him that hath no restraint upon his own spirit.

5. Such a man shall be able to judge [Page 305]clearly of any matter in difference which another cannot, whose spirit before is engaged or imbittered. Ra­dius solis non cernitur, nec turbatus fons respicientis reddit imaginem. It is a hard matter to see what is at the bot­tom of troubled water. Perit omne judicium cum res transit in affectum. A blood-shot eye sees all things of the same colour: A bribe blinds the eyes of the wise, because the affections bribe the Judgement; that I should never much value the judgement of a man in a point of difference, whose spirit I know was violently engaged before hand.

6. A man is never nearer to the mercy he desires, or the deliverance he expects, then when his soul is brought into such a temper. David was never nearer the Kingdom, then when he became as a weaned childe; and we are never nearer the end of any affliction, then when it brings forth the quiet fruit of righteousness, Heb. 12.11. The fruits of righteousness are wrought by quietness in the soul; for the wrath of man will [Page 306]never work the righteousness of God.

7. This quietness of spirit in a wil concluded under the will of God, will make a man in all things chear­full, in all things thankfull. First, it is a mans duty always to be chearfull under all the dispensations of God: Rejoyce in the Lord always, and again I say rejoyce, Phil. 4.4. The Spirit which the Saints receive, is the oyl of gladness, and with this unction you as well as Christ are anointed. Hab. 2.1. I will stand upon my watch-tower, that is, Mentis recessus, saith Calvin, the retiring of the soul into it self; and being thus in his Watch-Tower, though he doth suppose, The fig-tree should not blossom, and there should be no fruit in the vine, yet he will rejoyce in the Lord, and triumph in the God of his salvation, Hab. 3.18. A man that is in his Watch-tower, hath a quiet re­cess into his own spirit, he can see himself secure in the midst of danger, and can laugh at destruction. At fa­mine and destruction thou shalt laugh, Job 5.22. There is a holy laughter from a principle of confidence, and [Page 307]security. Gen. 17.17. The pro­mise of a son was made known to Abraham, and he fell upon his face, and laughed; from a confidence of the accomplishment of the promise, his heart rejoyced in the Lord. Thus a godly man can laugh at danger let it be never so great, and let it threa­ten never so much, yet it doth not disquiet his spirit, it doth not abate, but rather draw out his joy.

Secondly, It makes a man in all things thankfull, because his will is concluded under the will of God. This is a mans duty. 1 Thes. 5.18. In every thing give thanks, for this is the will of God concerning you. In every thing, in every condition, in prosperity, in adversity, in health, and sickness, in poverty, and plenty, in honour, and dishonour, when God seems to act for you, and when he seems to act against you, in the drawings near of God, and in the de­sertions of God, in life, in death, it is the will of God, that a man should alwayes have his spirit in a thankfull frame. Ephes. 5.20. Giving thanks [Page 308]alwayes, and for all things unto God the Father, in the name of the Lord Iesus Christ. First, because Gods will in all things is the rule of goodness; and to see that fulfilled, should be matter of joy to the Saints, even when it doth cross their own wills. Secondly, be­cause there is no condition but hath some good in it: For it is true in a spiritual sense in this life, non dantur purae tenebrae. Vtter darkness is re­served for the life to come. Isa. 24.15. Glorifie the Lord in the fires; some render it fires, some vallies, both of them in Scripture expressing an afflicted condition. If the Lord cast you into the fire to try you, you are to glorifie God in it, by giving him thanks. Now a man can never be thankful, whose spirit is not quieted and subdued unto the will of God. We love God because he loved us first. We apprehend his love, and we bless God, because he hath blessed us first, and we apprehend his blessing. Gaudentes est gratias agere. It is the cheerefull man, that is the thankfull man; and no man can be cheerfull, [Page 309]but full of bitterness, and sullenness, whose soule is not subjected to the will of God. These are the excellencies of a spirit quieted and calmed, and concluded under Gods will as the rule of goodness.

4. How should a man attain such a quiet frame of spirit, that he may keep his soul alway calm? The directions are these.

1. Consider it is Gods gift, he gives unto his beloved sleep. Psal. 121.2. By sleep is not meant that of the bo­dy, but of the soul. Fideles etsi vitam agant laboriosam, compositis tamen & tranquillis animis in fidei silentio se con­tinent ac si dormirent. They have a great deal of rest and quietness in all their labours, and this is the gift of God.

2. We must obtain it of God in his own way, and that is in the way of prayer; for as faith is the pacifying grace, so prayer is the quieting duty. Hannah after she had prayed, though her spirit was unquiet before, yet she went away and did eat and drink, and wat no more sad. And David though [Page 310]he did begin many Psalms with a troubled spirit, yet he concludes with comfort, being quieted, and cheared under all the dealings of God with him. Phil. 4.6, 7. In all things, let your prayer and requests be made known unto God: and the peace of God which pas­seth all understanding, shall keep your hearts: There is a double peace of the Saints, one wrought for us without us, and this is reconciliation with God: the other is peace within us, which is given unto the Saints as a return of prayer; the Spirit of sup­plication becoming afterward a Spi­rit of consolation.

3. Consider the condition of the Saints, while they are in this life, Isa. 33 46. He shall dwell on high, his place of defence shall be the munitions of rocks, bread shall be given him, and his water shall be sure. There is no affliction that can hurt thee, that doth not disquiet thee: Men may plunder thee of thy goods, but let them not rob thee of thy patience. So it was with Job; Sa­tan could not hurt him till he did dis­quiet him: though he did fire his house, [Page 311]yet he could not fire his spirit. So it was with the Christians in the primi­tive times, Amiserunt omnia; nun­quid fidem, nunquid pietatem! hae sunt opes Christianorum.

4. Be much in acts of reliance and self resignation unto God, conside­ring the relation in which thou stand­eth unto him. To whom should the children fly but to the father, and on whom should he cast his care? Do children lay up for the parents, or ra­ther the parents for the children? Cast therefore thy care upon him, for he ca­reth for thee. With him the fatherless find mercy. Thou never puttest thy self out of Gods care, till thou beginnest to take the business out of Gods hands, and to take care for thy self. Trust in the Lord for ever, for the Lord Iehovah is a rock of ages. Isa. 26.3.

5. Reason it out with thy own soul. This was Davids remedy. Why art thou cast down oh my soul, and why art thou disquieted within me? We should call our souls unto an accompt, exa­mine the reason and the ground of our disquiet. Commune with your own heatrs [Page 312]upon your beds, and be still Faith doth as much work by sanctified rea­soning, as by any other way of acting whatsoever.

We come now to the two last par­ticulars, which are included in the word [...]. And for dispatch sake, I shall put both into this one ob­servation.

Doct. When the will of God is ma­nifested, it is the duty of the Saints nei­ther to speak nor act against it, they are to cease from both.

In the opening hereof I must shew, First, that the will of God, as mani­fested, is to be the rule of our wills and wayes. Secondly, That when it is manifested, it is the duty of the Saints neither to speak nor act against it: Thirdly, Give the grounds there­of: And lastly make an application of it to our selves.

1. The will of God manifested is to be the rule of our wills and ways. And here we are to consider three things.

1. No man is to speak or act ac­cording to his own will. It is a state [Page 313]of sin that fulfils the wills of the flesh and of the mind. Ephes. 2.3. A mans own will in opposition to the will of God, is the will of the devill. 2. Tim. 2. and the last; we are said to be led captive by him at his will. This there­fore cannot be a rule unto any man either for speaking or acting, but un­to him who hath no other god but the god of this world. Christ himself doth not make his wil the rule of his actions. I came not to do my own will, but the will of him that sent me. Ioh. 6.38. The An­gels do not their own wils. The An­gell Gabriell was sent; at the beginning of thy supplication the commandment came forth, and I am come to shew thee, Daniel. 9.23. The Angel did not go without a command. Ezek. 1.25. There is a firmament over the head of the living creatures, and a voice from the firmament, unto which the Angels did attend in all their motions, and when they stood they let down their wings. The will of God was the rule of all their actings, and cessation from actions.

2. It is the will of God as manifested [Page 314]that is the rule of all the actions of the creatures. Deut. 29.29. Things revealed are to us and our children for ever. This is a constant rule of all their motions for ever; there will ne­ver be a time in this world, when the scripture which is the revelation of the will of God shall be laid aside as of no use, for they belong unto us to do them. Therefore in the 12. of the Romans. 2. we are exhorted to prove what the good and acceptable will of God is. The word [...], doth signifie 1. sedulo explorare, diligently to try and search. 2. approbare & vi­tam conformare, to approve and con­form our lives thereunto. Now it must be revealed, or a man can never discern it, or approve it, or conform his will or way unto it. God will have our services to be reasonable services, which must be an obedience to his will as ma­nifested or made known unto us. Men require not obedience unto any law, so long as it is in the breast of the lawgiver; it never binds the subject till it be published, and proclaimed that all may take notice of it. So it is [Page 315]with the Lord who is the great and the only lawgiver.

3. The will of God is revealed and made known both by his word, and by his works, which are nothing else but as it were a comment upon his word.

First, By his word, which is there­fore called the counsell of God, the mind of Christ. 1 Cor. 2. and the last. I have written unto them the great things of my law. Hos. 8.12. declaring the whole will of God concerning the creatures obedience.

Secondly, By his works; for the worketh every thing according to the counsell of his own will. Ephes. 1.11. Therefore whatsoever he doth in the world, it is but to discover the counsell of his will to the Saints. Therefore when Davids child was dead, he takes it for a manifestation of the will of God, and his heart is quieted under it. There is a double book which God hath given to the Saints to study in this state of distance, till they come to behold his face; the book of nature, and the book of Scripture; and there are three things the Saints have [Page 316]mainly to do in this life. 1. To obey his precepts. 2 To beleive his promi­ses. 3 To submit to his providen­ces. The Angels in heaven behold his face in glory, which is to them Cognitio meridiana, as the Schoolmen speak; yet they study the word and the works of God, and know much of the will of God by them. Unto Angels and principalities and powers is made known by the Church, the manifold wisdom of God. Ephes. 3.10. They are indeed present in our assemblies, and therefore women are exhorted to have power upon their heads, because of the Angels. 1 Cor. 11.17. They do not come to our assemblies to be instructed, by any of our ordinances; for they know much more then any of the Saints do; We know in part, and prophesie in part; but by the Church is meant, By the works of God toward the Church, and his se­verall dispensations therein. And this is their Cognitio vespertina; the knowledg which they get by their own experience, and observation of the works of God in the world, but [Page 317]especially toward the Church.

2. This Will manifested, being the rule of duty, the Saints ought nei­ther to speak nor act against it.

1. A man must not speak against the will of Gods as manifested. First not against his commanding will; a man must not dispute any command of God; for God only is the Lord of his own law; and therfore every thought and reasoning of ours, must be brought into subjection thereun­to. 2 Cor. 10 5. Here an implicite faith is only necessary to obey when a man sees no reason for it; Therefore the Apostle condemns those [...]. [...] Tim. 6.5. perverse disputings of the commands of God, by men of torrupt minds, destitute of the truth.

Not against the effecting will of God, when God hath done any work, [...]nd therein manifested his will, we must not speak against it, Levit. 10. [...]. Aaron held his peace. And David [...]ept silence because it was the Lords do­ [...]ng. Hab. 2. last. Zach. 2. last. Be [...]lent oh all flesh before the Lord. It is [...]poken of the effecting will of God in [Page 318]the Churches deliverance. The Lor [...] will inherit Judah his portion, in the ho­ly land, and again chuse Ierusalem [...] Against this there was like to be [...] great deal of reasoning, and murmu [...] ­ring, and that from the Saints, a [...] well as from the enemies; but th [...] Lord puts it to silence, when he w [...] do the work; do not dispute, do no [...] rail, do noit reason againstit. 3. No [...] against the permitting will of God if he will suffer the Caldeans to plund [...] Iob of his substance, and Satan to b [...] ­reave him of his children, and giv [...] him power over the winds to th [...] end; yea if he will give him pow [...] over his body, so as to smite him wi [...] plague-sores (for the same word [...] used that is used of Hezechias sicknes [...] which by the medicine of a bunch [...] green figs, is guessed by interprete [...] to be a plague-sore) yet he must [...] reply against it, not speak a wo [...] but with thankfulness submit un [...] the will of God as manifested therei [...] If God will suffer Shimei to curse D [...] ­vid, he must not so much as say, W [...] hast thou done so? 2 Sam. 16.10. [Page 319]therebe a messenger of Satan to buf­fet Paul, so as he must fight it out with a champion sent from hell im­mediately, and if the Lord will have it to continue upon him, and will not grant his prayer for the re­moving of it, he must not speak a­gainst it, but sit down and say, Thy grace is sufficient for me.

2. As the Saints must not speak against the will of God, when it is manifested, so they must not act against it. We have in Scripture three famous instances hereof. First, when the Lord had declared his will, that he would give up Jerusalem and the King thereof into the hands of the King of Babylon. Now the will of God is manifested, may they not use all lawfull means for their defence, and stand it out to the last man? they can but be delivered into his hands at last; but when the will of God is made known, Zedekiah must not op­pose, but he must go forth to the King of Babylon, yield up himself, give up his City; and then the promise is, Thou shalt live, thou [Page 320]and thy house, Ier. 38.17, 18. verses.

2. The Lord had manifested his will for the destruction of the house of Ahab, that wicked and idolatrous family; Jehosaphat joyns with Ahab in a War, that he might (contrary to the revealed will of God) preserve him and his house from ruine, 2 Chron. 19 2. the Lord sends a prophet to reprove him; Shouldest thou help the ungodly, and love them that hate the Lord? therefore is wrath upon thee from the Lord; for he will rise up a­gainst the house of evill doers, and against the help of them that work iniquity. If his will be manifested to destroy a family, let not the best men interpose, and act against the will of God as manifested; for they will be so farr from recovering it, that they will perish with it; proud helpers shall stoop before him.

3. When the Lord is accomplishing his own great work against Babylon, Mystery Babylon the great, the mother of harlots, against all humane inventions, under all forms, the worship of God, as taught by the precepts of men, [Page 321]and when the will of God is manifest­ed by the pouring out of severall vials; after all this the kings of the earth shall be gathered together to the great battell at Armageddon, for Antichrists restitution and establishment, Rev. 16.16. This gathering together and rallying their scattered troops, is their sin, and shall be their snare and ruine. For if the will of God be manifested, it will be the down-fall of all that come in to joyn with them in ways of opposition against it.

3. The grounds of this doctrine are these.

Reas. 1. The will of God hath a majesty, and a soveraingty goes with it; for he is the great, the only po­tentate, King of Kings, and Lord of Lords; none governs by will, as an absolute monarch but himself. And therefore Austin commends those Princes as happy men, qui potesta­tem suam divinae majestati famulam fa­ciunt. And if there be a soveraignty, then every disobedience unto this will, and every opposition against it, whe­ther [Page 322]in word or action is rebellion, 1. Sam. 15.23. There is a rebellion against God, because his will hath a soveraignty in it, and his law is a roy­all law. Therefore the Lord cals the Babylonians, who were a disobedient people, the land of rebels, Jer. 50.21. For to speak or act against the will of God as manifested, is a rebel­lion against the Lord. Ier. 28.16. The Lord saith, I will put an iron yoke upon the neck of these nations, and they shall serve the king of Babylon; but Hannaniah the Prophet comes and tells them it should not be so, and therefore they should stand it out and defend themselves as long as they could. A man would have thought this had been good counsell, and courage. No, the will of the Lord being manifested, he must die and be cast off from the face of the earth, for teaching them to stand out against the Soveraignty of God, and he is therefore said to teach rebellion against the Lord.

Reas. 2. There is an omnipotency [Page 323]in the will of God; for his will crea­ted all things, Revel. 4. last, and it is the same omnipotent will that rules all things. Now shall a creature speak or act against such a will, and thereby become a fighter against God? Acts 5.39. If the thing be of God it shall stand, do not oppose it.

Reas. 3. Thirdly, whatsoever sa­vours of stubborness and a gainsaying spirit, the Saints of God must abhorr: there be some sins that men commit out of ignorance, because the will of God is not clearly made known to them: But there are some sins com­mitted out of knowledg, and there the will is engaged; this act of stub­borness proceeds from a gainsaying principle. In Psalm 78. v. 8. a Me­taphor taken from a beast that will not be guided by the rider: and saith a learned interpreter, it notes stubborness and pride, in a way of opposition against God. Now I pray consider se­riously, the more a man doth manifest a stiff neck, the greater the evill is, and should be the more carefully [Page 324]avoided by the Saints: but when the will of God is discovered, then to go against it, must needs proceed from a stubborn and gainsaying people. When the hand of the Lord is lifted up, they will not see, Isa. 26.11.

Reas. 4. Fourthly, Its a great evill in the Saints of God to be heady, 2 Tim. 3.4. to be heady, violent, hasty men: when their will is engaged against the will of God, nothing can stop them; there is a naturall and ju­diciall madness; there is a sinfull mad­ness in the heart of man by nature. But a judiciall hardness is when God gives a man over to it in judgment; he makes himself mad sinfully, and God makes him mad judicially: 2 Pet. 2.16. The dumb ass speaking with mans voice, forbad the madness of the Prophet. Wherein did Ba­laams madness lie? that he desired to go when he had such earnest intrea­ties, though the will of God were manifested to the contrary. Its true, here was Balaams wickedness, but where lay his madness? when God [Page 325]had shewn him so many things to make it appear that his way was per­verse before him, his ass stumbles and runs his foot against the wall; yet he replies to him again, and goes on in his way: here was his madness, that when the will of God was so glori­ously and remarkably discovered, for all that to go on his way.

Reas. 5. Fifthly, this makes a man in Gods accompt to become a son of Belial: that signifies as Hierom ob­serves, a man that is without a yoke, a lawless man, a name given to the de­vill upon that accompt; the worst re­proach that can be laid upon a man, is to be the son of Belial; Its the worst word he could have used: a child of the Devil, saith Paul to Elymas, not by nature, but by image: on what ground doth God give a man hat ti­tle? when his will is manifested, and thou opposest it, thou art become a child of Belial. It is a very remarka­ble place, 1 Sam. 10. last verse, there were sons of Belial that despised Saul, and brought him no presents. Saul was made a King, but by Gods per­mitting [Page 326]will: They set up kings but not by me (saith God) by my per­mission, not by my approbation: he gave them a king in his wrath, and took him away in his anger. Saul was made king but by Gods permitting will; yet those that did not stoop to the very permitting will of God, when it was manifested, the text saith, they were sons of Belial.

Reas. 6. Lastly, thou wilt surely perish in thy own opposition: he that either speaks or acts against the will of God manifested, will perish in his own opposition: Iude 11. They perished in the gain-saying of Corah. God had gloriously manifested his will for Aa­ron: But Corah and his company will usurp the priesthood; but now the text saith, they perished in that gainsaying: so Christ told Paul, it is hard for thee to kick against the pricks; in thy gainsaying thou wilt perish. And so much for opening and explication of the Doctrine. Now for application.

Use. There is but one use that I [Page 327]will make of it, and that is of ad­monition, with which I will close the text; and I desire you, nay ac­cording to that liberty of speech that the Gospell hath given us, I charge you to take notice of it: In all things wherein God shall manifest his will, do you look upon that will, both as sa­cred and soveraign; and therefore do not dare to speak or fight against it; take heed you be not found fighters against God; do not oppose any thing that God will have stand: give me leave to take the application apart.

First, do not speak against it: the Apostle saith, the tongue is a world of evill, full of deadly poyson. Its a great evill for a man to be given over to a poysoned tongue: the fire of hell is in that mans heart that doth so constantly fire his tongue: this is an evill that godly men may fall into, men that otherwayes are of a meek and quiet temper, Psal. 106.32. They provoked Moses spirit, the mee­kest man of all the earth: and what follows now? verse 33. he spake un­advisedly with his lips; that is the [Page 328]ordinary fruit of an imbittered spirit; there are times of speaking, and sea­sons of silence: there are two times especially wherein men should be si­lent. First do not speak when you are in passion, when your own passi­ons are up. Moses had been a great deal better to have held his peace, then to have spoken unadvisedly, when his spirit was imbittered: passi­on is an ill counsellour, and truly as ill a speaker. Secondly, do not speak when God is angry: oh remember Ier. 8.14. Let us enter into the defen­ced cities and be silent, for our God hath put us to silence; he hath made us to drink of the gall, because we have sin­ned against him. When the will of God is manifested, do not speak against it.

Now there are six directions herein that I must give you.

Direction 1. First, when the will of God is manifested, cease your dis­putings, silence your reasonings; do not say, why do the wicked pros­per, and why doth God suffer men [Page 329]to do this and this? why doth such a party prevail, and not the other? why hath this success, and not the other? remember when the will of God is manifested, let not the potsherd call the potter any more to accompt: let this be enough to si­lence thee, which did the Lord Jesus, even so father, for so was thy good plea­sure.

Direction 2. Secondly, cease your lying; be silent in that, to put a­way lying, saith the Apostle, let every man speak truth to his neigh­bour; not only the way of lying a­mong men, and whispering against their brethren; thats not the lying I now intend: but there is a ly­ing against the Lord, put it away: and what is that you will say, Ier. 5.12. They believed the Lord, and said, it is not he; take heed of that lying: Its an evill to belie men, and you will find it so one day: take heed, do not belie the Lord.

Direct. 3. Thirdly cease your [Page 330]mocking, silence them too; the assem­bly of mockers is the worst society of men you can fall into, and the chair of the scorner is the worst seat you can sit down in. Be no more mockers, lest your bands be made strong, Isa. 28.22. Truly mocking proceeds from a high pitch of pride, and pride goes immediatly before a fall.

Dir. 4. Fourthly, silence your ray­ling, reviling, and bitter speeches. Da­vid saith, some mens tongues cut like a sharp rasor; and that is a remarkable place Psal. 73.9. They set their mouths against heaven, and their tongues run through the world: what is that? their mouths against heaven, that is, saith a learned Interpreter, when men speak proudly concerning God and the things of God, the ways of God, the works of God, and the Saints of God: they stretch their mouths a­gainst heaven, and their tongues run through the world; they have to do with all persons, with all imployments; all the world over their tongues walk. Solomon I remember saith, Pro. 14.3. [Page 331] in the mouth of the foolish is a rod of [...]ride, he never is without a rod. Its [...]he pride of a fool that sets his tongue on work to scourge the persons, and their actions, that are wiser then him­self.

Direct. 5. Fifthly, cease your boast­ing, speak no more so proudly a­gainst God, 1 Sam. 2.3. The very boasting of men, glorying in an arm of flesh, hath caused the Lord many times to let them to seek their own graves. When Pharaoh once said I will pursue and overtake them, and sa­tisfie my lust upon them, what fol­lows then? He hastens to make his own grave in the red sea.

Direct. 6. Lastly, in some kind let me say, cease your praying, when the will of God is manifested; take heed, let not your prayers stand in op­position to Gods will; when once the Lord had discovered to Ieremiah, that he would certainly deliver Ierusa­lem into the hands of the king of Baby­lon, he did not dare to pray any more; [Page 332]and so David, till God manifested hi [...] will for the child, he prayed; but Da­vids prayer was ended when God will was manifested. Pray consider whoever he be that goes and engage [...] in prayer against Gods revealed will, he may both lose his own comfort, and the sweetness of it; that is the first ad­monition.

2. Secondly, be admonished not to act against it, when God hath manifested his will: neither be thou an assistant of those that act against the revealed will of God; and to inforce it, take these considerations for a close.

Mot. 1. First let your oppositions and contrary actings be what it will be, when God hath manifested his will, he will carry on the work: if you make the greatest opposition that hea­ven or earth could make, yet he will carry it on. Isa. 31.4. The Lord led them into captivity; they call to E­gypt for help, but saith God, their horses are flesh and not spirit: you [Page 333]come out against me as a company of [...]epherds against a young Lion that [...]ath taken a lamb out of the flock; [...]ou cannot make him fasten his pace; [...]ake a noise, but not come near.

Mot. 2. Secondly, the more emi­ [...]ently the Lord hath manifested his [...]ill, the more evill there is in thy oppo­ [...]ition, and the greater the hardness of [...]y heart, when Gods will is manifest­ [...]d signally and in an eminent way. Consider I pray, the Lord saith, Pharaoh [...]ould let the children of Israel go. The Lord wrought severall wonders and [...]gns in the land of Egypt to manifest is will eminently; and yet Pharaoh esisted his will, and acted against it: his made it an act of greater stubborn­ [...]ss and hardness of heart.

Mot. 3. Thirdly, it is the greatest [...]udgment that can befall a man in his [...]cting for God, to be given over to en­ [...]age against the manifest will of God. [...]ts the devils plague, though he know his is Gods will, & he shall be worsted [...] it, and hath experience of it from [Page 334]day to day, though God frustrate h [...] designs never so often, yet by a [...] by he hath great expectation fro [...] every cloud that it will present rain.

Mot. 4. Fourthly, you will ce [...] ­tainly in a way of opposition to Go [...] will, meet with your destruc [...] on; if thou art a godly man the wilt meet with judgment. Isa. 27. [...] Who is it, saith God, that se [...] bryers and thorns in battle again [...] me? When Gods will is manifeste [...] all opposition is but as bryers a [...] thorns in battel. God will go throug [...] and burn them at once: and let [...] tell you this, the Lord hath said, A [...] iniquity shall stop her mouth. G [...] uses to stop ungodly mens mout [...] two waies; somtimes by the holine [...] of the lives of his people, and so [...] times by his own just judgment.

Mot. 5. And for a conclusion, [...] not act against the will of God; for [...] you submit not to the will of God [...] one thing, the Lord will heighten th [...] [Page 335]judgment upon you in another. If you will not submit to yokes of wood, truly God will make you yokes of iron: remember what he hath said, and I conclude with that, Hos. 10.11. I passed over upon her fair neck: he speaks it of Iudah; and saith the Lord, I will put a yoke up­on her fair neck, and Iudah shall plough, and Iacob shall break the clods. God will carry it on, not­withstanding all your opposition; and so much for this text. We ceased, say­ing, the will of the Lord be done.