The Right Foundation of Quietness Obedience and Concord, Sermon 1

The Right Foundation of Quietness Obedience and Concord · Sermon 1

p. 1A Seasonable Discourse ON Prov. XIX, 21.

There are many devices in a Man's heart; nevertheless the Counsel of the Lord, that shall stand.

MUch of the Wisdom of the ancient Heathens hath been conveyed to after Ages in Proverbs. And these were in so high esteem with the learned'st of them, that even their gravest Philosophers thought them some strength to their Arguments, and their most Eloquent Orators no little ornament to their p. 2popular harangues: yea, in so great Veneration were they had with the generality of Mankind, that they thought fit to father them on their Gods themselves, and to signifie this, caused them to be written over the doors of their Idol-Temples, to the end that they might be the more universally learnt, and religiously reguarded by men. What a price then may we justly set on these Proverbs of Solomon, whose rare Wisdom for its singular eminency is its self become Proverbial? If their Antiquity may serve to enhance their value, they are above four hundred years older than those which derive from the so much famed Wise Men of Greece. If their Form be regardable, they are short, close and pithy Sentences, comprizing a great deal of most sacred truth and necessary instruction in the fewest words, apt by the acuteness and smartness of the expression to imprint the sense more deeply in the Mind, and both by that and also their conciseness and brevity, mightily befriending the Memory. Like the most precious Iewel's, they are neither great nor burdensome, easily portable and of inestimable worth. Or like Chymical Spirits, the least drop whereof is of a very diffusive Vertue and strong Operation, such is their Universal use, that we cannot miss amongst them the most excellent Rules of Duty both to God and Man, suited to all Relations in Family or Kingdom, to all conditions of high and low, rich and poor, to both Sexes and all Ages. Lastly, they are truely such, as deserve, not only to be written in Golden Letters on the Walls of our Churches, but to be indelibly ingraved on the Tables of our Hearts, as the Sacred Oracles of the Living God, teaching us that only true Wisdom that is from above, which as St. Iames telleth us, is first pure, then peaceable, Jam. 3, 17. Even that p. 3Wisdom whereby we are taught (as here in the Text) to attend to God's Counsel and to lay aside our own devices; the best way of honouring our Father which is in Heaven, and maintaining Peace among our selves who are Brethren upon Earth.

This Proverb is made up of two Propositions, joyned (or severed rather) with this adversative Particle, nevertheless, signifying unto us thus much, that tho the former of these two Propositions contain a certain truth which well deserveth our serious consideration, yet the consideration hereof will do us no good, but only increase our trouble, by discovering unto us our weakness and folly, if we do not firmly believe, and finally acquiesce in that much more weighty truth which is taught us in the latter. This we shall the better understand by observing, First, The two Subjects of these two Propositions; and, Secondly, What things are affirmed of these two Subjects.

1. The two Subjects are, in the former Proposition Man, in the latter, the Lord.

1. The Subject of the former is Man, a poor, weak, mortal creature, groaning out a few troublesome dayes on Earth, under the afflicting sense of infirmities and wants; hastening every moment towards Death and Corruption. Who cannot well tell himself what he is, or whence he came, or whither he must go: and who knows himself by nothing so well, as by a feeling of his own manifold imperfections. He is the work of another, in the hands and at the sole disposal of another, on whom he totally depends for his life, motion and being. The History of his Life and Death Iob hath left us in a few words, Iob. 14. 1, 2. Man that is born of a Woman is of few dayes, and full of trouble. He cometh p. 4up like a flower, and is cut down; he fleeth also as a shadow and continueth not. Would we know the very best of him that is to be known? This is it, Verily, every man at his best state is altogether vanity. Psal. 39. 5. How vain must be the devices of his heart, who is himself at best but vanity?

2. The Subject of the second Proposition is the Lord; the most Great and Incomprehensible Glorious God, the Eternal and Inexhaustible Spring of Being and Blessedness; the Independent, Self-sufficient, infinitely great, wise, and good Creator, Preserver, and Governor of us and all the World: without whom nothing ever was, is or can be; In whom we live and move and have our being, Act. 17, 28. Who giveth to all, Life and Breath and all things, V. 25. The unexpressible, unconceiveable, I AM that I AM, Exod. 3, 14. The Alpha and Omega, the beginning and the end, Rev. 21, 6. All in All, 1 Cor. 15. 28. Above all, through all, and in all, Eph. 4. 6. Of whom, and through whom, and to whom are all things: to whom be glory for ever. Amen. Rom. 11. 36.

2. Seeing now these two are of such widely distant natures, we must needs expect that very different things should be affirmed of them, as here indeed we find.

1. Of Man it is said, that there are devices in his heart. He is always full of Thoughts and Imaginations, Considerations and Consultations, Projects, Plottings, and Contrivances; thinking what may be, designing what he would have to be, studying how to effect it: as one that is yet at a loss and unresolved, and knows not well what to do with himself, or for himself. He is not what he would be, nor where he would be, nor as he would be; and thinks much with himself, how to mend himself; but knows not p. 5which way is best to go about it. His thoughts are very often nothing else but the wild and extravagant roavings of a rambling Phantasie, and at best but the uncertain and unsatisfactory reasonings of a very dimsighted and fallible Iudgment. But on the other hand, vastly opposite to these devices, here is attributed to the Lords Counsel, the certain result and determination of an infinite and infallible Wisdom.

2. Of Man is again said, That the devices of his heart are many, signifying not only their number or multitude, but also their great variety and confusion. They are numerous and multiform, and disorderly; seldom the same an hour together, rarely well digested or methodized, hardly ever unblended, but a very Miscellany of he knows not what. Many things a man thinks upon, many thoughts he hath of every one of those many things, and all these often very tumultuously clashing against and justling out one another. He thinks, and is vexed at his own thoughts and with them; he deviseth, and unravelleth presently his own devices; he deliberates and disputes, as he now thinks very wisely with himself; and in a moment is grown too wise for himself, calls himself fool, answereth and confuteth all his own Arguments, yet can draw to no Conclusion. He concludes, resolves, chooses, and applauds his own choice; saith to himself, well and wisely done; yet immediately undoeth all again, and he counteth it his wisdom to break his resolution. But in opposition to all this in man, of the Lord it is here implyed, that his Will and Counsel is but one and certain, like himself, the same yesterday, and to day, and for ever, stable, fixed and immutable.

3. Of Man (tho it be not expresly said in words) it is to make good the Antithesis, necessarily implyed, p. 6that all his devices are ineffectual, or very rarely effect and bring to pass the thing that he would have; at least of themselves they cannot do it, but are vain. In this sense it will be truely said, Man walketh in a vain shew, surely they are disquieted in vain, Psal. 39, 6. After much and busie contriving, after great, solicitous and tedious studying, nothing is got, the Mountain is delivered of a Mouse, disappointment and vexation is the issue of his Travels. As his playsom Phantasy in a Dream is always wantonly frisking and skipping from one thing to another, and in imagination hath every thing to the full that it would have, feasts it self with its own sportings, and is pleased: yet anon the man awakes and is empty, finds that all was nothing but a foolish dream, and either he is vexed at his imaginary loss, or laughs at his own folly: so the devices of mans heart, seem they never so wise and sure, are usually all frustrated in a moment; and it is well, if they leave so much good behind to pay for all, as a true and humbling sense of the devisers folly. But now of the Lord, it is expresly said that his Counsel shall stand, it is always to the purpose, and never misseth of effecting what was design'd, but shall be fully accomplished. The remnant of Judah shall know whose word shall stand (or be fulfilled) mine or theirs. Jer. 4, 4. 28. My word shall surely stand against you for evil, v. 29. 12. The evil that I have determined and foretold you of, shall surely come upon you. This is it, for God's Counsel to stand. Be the devices of mans heart never so many, and ordered with all the wisdom, policy and strength, that humane nature is capable of, whatsoever confidence the Authors of such devices may have in their own wit and prudence, nevertheless the Counsel of the Lord shall still take place of all, and shall stand in p. 7spite of all, when they have done both their best and worst. And though what men design may come to pass; even then, when they are become Masters of their wishes, and are apt on that account to glory in their wisdom, yet doth it not alwayes follow their devices, as the effect doth the proper cause of it, but by the disposal of the Divine Counsel, for that, and that alone standeth and shall stand, and can never be defeated.

The plain sense and meaning of this Proverb being thus laid open before us, we may very easily discern the scope and drift of it to be this, viz. To make us sensible of the folly and vanity of mens arrogance, in setting up for themselves in the world, without a due regard to the all-disposing providence of the Almighty God; in going about to make their own Fortunes by their own skill and industry, without a due respect to the Will and directions of the universal Governor of the World. That being convinced hereof, we may not trust to, or depend upon the wisdom of men, whether of our selves or other men, how much soever they pretend, or are thought to be the great Masters of State-policy; but submitting our selves intirely to the Will and Counsel of the Lord, we may be solely directed by it, totally relye upon it, and heartily acquiesce in it: verily believing and confessing, that all the world is governed by it; and that therefore all the Affairs thereof are by it most wisely ordered, so as shall in the end appear to have been most for his own honour, and the eternal good of those that faithfully serve him. This is a Lesson which Nature it self teacheth us, and all men are forced to acknowledg the truth of it, when they are at leisure to attend to reason. Man purposeth, but God disposeth, hath been long a common Proverb in p. 8the world. The Lot, (saith Solomon) is cast into the lap, but the whole disposing thereof is of the Lord. Prov. 16, 33. He doth not only foresee, but wisely order the things and events which to us seem most casual. Yea, so effectually doth he order them, that it would be labour lost, for all the men in the world, to undertake the ordering of them otherwise. There is no Wisdom, nor Understanding, nor Counsel against the Lord. The Horse is prepared against the day of battle, but safety is of the Lord, Prov. 21. 30, 31.

This is a very seasonable Lesson for all men to learn in this Projecting, Plotting, and Designing Age, and part of the world wherein we live. Now that men seem grown up to that prodigious insolence and pride, as to quarrel with even God himself about his Government, to find faults in his works; every one would fain seem wise enough to be the modeller of a better form of Government both in Church and State, then the wisdom of former Ages hath been acquainted with; and nothing will satisfie men but a world of their own making, and the reputation of some new invention, tho it be a Babel of confusion. Indeed men that would seem wise above their neighbours, go alwayes big with some new nothing, and are very ambitiously bent upon undoing what hath been done; their chief faculty lyeth in destroying and demolishing all the Monuments of ancient wisdom, that nothing may remain in the eye of Posterity, but mere rubbish. And who then will not be proud of any thing, when they know of nothing better? It hath been for many years too visible that our new devisers seem agreed in nothing more than in contriving mischief and ruine, and like Samson's Foxes, tho their faces look to contrary quarters of the World, yet they joyn together by the tails, and therein carry p. 9Firebrands to burn down the standing Corn and Vineyard of God. And such will be the mischievous devices of mans heart, whilst it is not wholly subjected to the Counsel of the Lord.

Before we come to the particular doctrines of the Text, we must inquire a little into the extent of this word Man, as it is here used. And we need not restrain it to any particular sort, sect or party of men; it may very well be allow'd to signifie the whole race of Mankind: tho more especially, the wicked or unregenerate part, who are not yet either so throughly illuminated by the light of the Gospel as to see, or so throughly sanctified by the grace of Christ, as to choose the Lord for their God: that is, who account him not the only Good, which they ought to propound unto themselves in all their designs, and who make not his Will the only rule of all their desires and practices, the only foundation of all their hope and comfort.

It is too true indeed, that there is no man living, but hath too many devices of his own corrupt heart in this state of imperfection. For, tho God made man upright, Eccl. 7, 29. And the very fabrick of his body so contrary to that of other Animals, which either crawl upon the earth, or go always looking down towards it, should be his constant remembrancer, that he was made to contemplate something higher, than what they are concerned to know; that his soul should be always aspiring towards Heaven, and his eye should be ever fixed upon his God, and all his motions should be govern'd by his Will and Counsel, that sitteth in the Heavens and shall laugh, (Psal. 2, 4.) and have all the Heathen in derision, Psal. 59. 8. Yet alas, sin hath strangely bowed man downward, and made him too like in many things to the p. 10Beasts that perish. And although it be the work of grace to raise him up again, and restore his Primitive posture of soul; yet will not this great work be done completely, so long as he is but growing here on earth; he will be always sucking into himself too much of what is earthy, and death must first transplant him into a better soil, before he can be altogether heavenly.

But now the unregenerate man abiding in the same posture whereunto by his fall from God he was brought; and in a state of separation from his Maker; not being yet born again of the holy spirit of life and the incorruptible seed, nor ingrassed into the true Vine, the second man from heaven heavenly, and thereby reunited unto God the true principle of Unity, is evermore at variance with himself, divided in his thoughts within him, distracted into a confused Multitude of designs, by the great variety of contrary Objects pulling and hailing him contrary wayes unto themselves; so that he can never stand fixed in one point, or any long time together go the same way. His heart and mind within him is become the very seat of tumult and confusion; there is nothing but mere Ataxy and Anarchy; right reason being dethroned, and spoiled of all authority, and his thoughts within him, like a Seditious Rabble without any Head or Commander to order and overaw them, in a continual noise and hurry; and, as was said of that Riotous Multitude, (Act. 19. 32.) The more part know not wherefore they are come together. Something they would have of those many things whereof they find a want; but what it is, they cannot tell; and yet by any means they must and will have it, or else they will not be quieted; but they know neither where, nor how, nor of whom to seek it. Now how is it possible p. 11for peace and due subjection to Government to be preserved in Kingdoms and States, so long as men are not able to make peace at home in their own hearts, nor know how to command or quiet their own thoughts and disorderly affections, but are continually by their own devices raising and fomenting an endless Civil War in their own Breasts; downright Rebels to themselves, and Enemies to the Monarchy that God himself hath founded in man?

Having thus seen what we are to understand by man, these four things we may now learn from the Text.

1. The heart of man, till it be rightly fixed on God, is a very unconstant thing, unsettled in its thoughts, full of various devices and Counsels.

2. The Devices and Counsels of mans heart, till they concentre in the Will and Counsel of God, are very vain, and cannot stand.

3. The Will and Counsel of God is alwayes one and the same, and never changeth.

4. Whatever the devices and projects of man may be, they can never alter or frustrate the Will and Counsel of the Lord.

Let us but have our faith well confirmed in these four things, and we shall soon see and feel the excellent usefulness of them, not only for the quieting of our souls in a contented and joyful acquiescence in God's wise Government of the world; but also for the establishing of a blessed and lasting Peace in Church and State, in a due subjection unto, and well pleasedness with the present Government, under which by the good providence of God it is our lot to live.

p. 12I. The heart of man, unfixed on God the only complete and satisfactory good, is a very unconstant thing, altogether unsettled in its own thoughts, full of various devices and changeable Counsels.

Man is a thinking creature, and his thoughts are alwayes busie within him, whether he will or no. And till he can come to the knowledge, and be taken with the beauty of that one most perfect and delightsome Object, the innumerable Excellencies whereof, may wholly engage all his more noble faculties, and find them sufficient imployment, is thoughts will ever be ranging about the World, and wildly wander up and down from one thing to another, hoping to meet in every thing with something that he wants; but finding it in nothing, they cannot rest on any thing. Hence they are as vain and various, as unconstant and changeable, as the things about which they busie themselves are empty and transient. Whether we consider the end men aim at, or the way they chuse to bring them to it, this is very evident.

1. Consider we first the end that all men aim at, the thing which they ultimately desire, in the common name and general notion whereof they are all agreed. This is happiness, and it is no less than the full and final satisfaction of mans soul, the enjoyment of his hearts desire. This is certainly the thing that all would have, and that without which man can never rest, and which all men, until they have the Lord for their God, do feel the want of in themselves; and therefore concerning this the thoughts and devices of their hearts are many and various, and wonderfully confounded. For lack of heavenly light they cannot discover where it lyeth; missing it in what they already have, they flatter themselves with foolish hopes, that it may be found in any p. 13thing, which they have not yet tried. The poor man finds it not in Poverty, and is apt to think it may be found in Wealth; and therefore are his thoughts always busie at work in devising how he may be rich. The rich man cannot meet with it amidst all his abundance, and sadly finds that no Treasure can be enough to purchase it; his thoughts are therefore hard at work to contrive some other way to get it; and perhaps is made to hope, it may be found in honour and greatness. Another that is mounted up to honour, begins to find his very height uneasie, and his greatness heavy, his station very slippery, and a fall both very possible and often mortal; and his thoughts are set on work to devise a way to retirement, ease, and pleasure. The voluptuous Epicure, finds some sowr sawce with all his sweet morsels, something there alwayes is to imbitter his delights, and he cannot swill and glut himself so long and so undisturbedly as he would, but either he must be sick, or his fullness is uneasie. Thus the restless roving heart of man wanders in the dark, and loseth it self in its own wandrings, and is made most unhappy by its own devices how to be happy. Whilst it is uncertainly led by blind affection, and wants the sure conduct of a divinely inlightened understanding, not able to discern that infinite Good, which offereth its self to its choice in every thing, the very thing it seeketh for becomes its stumbling Block in the way: the man falls and hurts himself against the very thing that he would have; he turns away in a chafe to something else, and still to as little purpose, and with as bad success. O the strange uneasiness of every condition to an heart that is void of God! Whatever it be that such a man hath, be sure it is not that very thing which he would have. That p. 14which is present is alwayes naught; and that which is not yet, is always better, till it be here; and when it is come, it is the worst of all. The ignorance of what is the only good keeps us alwayes miserable under all our long wish'd for and much endeavoured changes. Man is alwayes crying out, Who will shew us any good. Psal. 4. 6. Whilst the infinite good is before him every moment. He is ever complaining he cannot see it, but the fault is in his own eyes. The Sun shines, but he is blind. God, who is only good. Matt. 19. 17. is in all conditions present, but man will not be convinced that 'tis the light of his countenance alone that can make him happy.

2. But suppose we now, that men have already fixed their thoughts not only upon happiness, but upon the only chief good that can make them happy, the Blessed God: yet will their thoughts continue manifold and various, and inconsistent with themselves, so long as they have not hit upon that only sure way of enjoying him, which himself hath taught us. How do they clash and combat within him, like the thoughts of a man lost in a Wilderness? Who, tho he know, and long to be at the place whither he aim'd to go, yet is utterly at a loss which way to take of the many that lie before him: he stands musing and thinking with himself, which is the most likely way to bring him home; now 'tis this, and anon 'tis that, and presently again 'tis neither; thus he stands disputing till the night overtake him, and even then his thoughts travel, and suffer not sleep to give him rest. O the vain projects of foolish man, so long as he maketh not with the Psalmist, Psal. 119. 24. the Laws of God his Delight and his Counsellors.

p. 15The ground of all this variety and confusion in the thoughts and devices of mans heart is very obvious. It is impossible it should be otherwise, so long as that, which he aimeth at, is certainly such as will deceive him; or whilest he walketh in doubtful paths without a sure guide. Man was not made to be his own God, nor was any creature made to be a God unto him, so that he should possibly find that in himself alone, or in any other created being, which may give him real satisfaction. If Man be not God, it is as certain he cannot make his own happiness. Nay, man is made such a creature, as can know and feel his own wants and weaknesses, and this is his Makers mercy to him, that he may not be always miserable by resting in himself; but being moved by the sence and feeling of his own emptiness and infirmity, may seek that out of himself in God, which he finds he cannot be well without. Till then a mans heart can fix upon that one thing which hath enough in it to satisfie all its desires, and get into that one way which will bring him to his desired happiness; his thoughts can have no rest, nothing wherein they may unite; But he is, as that double minded man St. Iames speaketh of (Iam. 1. 8.) Unstable in all his ways. This is a thing too obvious to every understanding, to be any longer insisted on. We go on therefore to the next thing.

II. The Devices and Counsels of a mans heart, till they concentre in the Will and Counsel of the Lord, are vain and cannot stand.

This is a truth which being duely considered, as it well deserveth, would certainly be enough to bring men out of love with their own devices, and make them weary and ashamed of their own Plots and Projects. Who is there so foolish as to be willing to p. 16disquiet his own soul, and cast away his peace for nothing? And this truth, That all such Devices and Counsels as concentre not in the Will of God are vain, and tend to no good issue, but shall end in disappointment and vexation, is so clear, that though men are very hardly brought to make the right use of it; yet is it impossible for them so long as they have any degree of reason above mere fools and children, to deny it. We shall at present consider but a few things to put this past all dispute. 1. What we are, and how little grounds of hope we can find in our selves. 2. What other men are, and what slender probability there is; that either by their help, or against their will we should effect our designs. 3. What God is, and how impossible it is to prevail against his Providence.

1. Let us remember what we are. Consider but in our selves the greatness of our ignorance, and the weakness of our power, and we shall easily be convinced of the vanity of our own devices.

1. Our ignorance is such, how great soever is the opinion we have of our own wit and policy, that indeed we do not know our selves perfectly, and much less our neighbours. And yet we must know both, before we can certainly say, that this or that will fit either us or them. Our hearts are very Labyrinths, full of intricacies and windings, and he is a wise man indeed that understands all the little secret corners of his own heart so well, as to know exactly what will fit and fill them. Again the nature of things is too much in the dark as to us, we know but very little of it, and what we seek being yet untryed by us, we are very unfit to judge how suitable it will be unto us; or whether any of those things which we think we now most need, will fit us any better then p. 17what we have already; yea, suppose the best, that the things which we so earnestly desire have something in them suitable to our wants and wishes, yet may they also have much more against us, and hurtful to us, which we cannot yet discern at a distance; but may feel afterwards to our sorrow. Yet more, so very changeable are both persons and things, that what seemeth to us the best to day, may seem as bad to morrow; and what now, if we had it, would really be some ease to us, to morrow may prove as great a grievance: what might be now either Food or Physick, may to morrow by some corruption in it, or change of constitution in us, be very little better than Poyson, yea bodies politick change tempers as well as bodies natural; and those very Laws, which were with great wisdom at first enacted, as the properest Medicines for curing the present diseases, have in a very few years after, upon this account, been found a worse disease then the other. Men are too short sighted to see what will be most suitable to another Age, or perhaps to any considerable part of the present. This our ignorance is therefore enough to teach us not to build any confident hopes on our own devices.

2. But suppose our knowledge and skill were really as great, as usually is the Politicians self-conceit; yet must we needs confess, that our strength is very little, and how wisely soever we can devise and contrive, we are too weak to bring about our own devices. This will appear more fully anon, tho indeed it is clear enough of it self. Who can be so mad as to think he can do what he lists, that he can overrule providence, controll the World, and bring to pass all that he would have to be? All which he must suppose himself able to do, that can find cause p. 18in himself to hope he may accomplish the devices of his own heart. Considering then our selves only, all we can say is this, Vain man would be wise. Job. 11. 12. But he is not so; Mans goings are of the Lord, how can a man then understand his own way? Prov. 20. 24. Our eyes are too bad to see, our arms are too weak to work what is best for our selves or the World; no hope can we have in our selves alone.

2. And therefore next, let us think what other men are. This consideration will make it appear a very improbable thing, for any one single man, or indeed, for any one Party or Faction of men, to be able to bring about their own devices. Do we suppose these men to be our friends? Are they at present our Complices or Partners? Or suppose we them our Enemies, and such as appear Adversaries to our designs? Or lastly, are they likly to sit Neuters? Which of these soever they be, they give us little encouragement. This only we are sure of, they are men, and but men; they are therefore subject to the same infirmities as we our selves are; they are unknown, they are mutable, they have peculiar interests of their own, they are all subject to the same overruling Power: Are they in Appearance our friends? Who can know whether they be so indeed? Who knows whether they will prove firm and faithful to our Counsels? Are we sure that their hearts are as our hearts, that we may safely give them our hands and take them up into the secrets of our Bosomes? Whatever they be now, can we tell whether they will be the same to morrow? Can we tell what the temptations of one day, what the very fears and jealousies, covetous, or ambitious desires of their own hearts, yea what p. 19the terrors of a nights dream may bring forth? He that dares too confidently trust his own heart is but a fool, how much more is he so, that dares trust anothers? If they joyn really with us now in our murmurings, discontents, and dislikes of that which is, are we sure that they joyn also as cordially in our desires and wishes, and that the future variance and disagreement of minds about that which we would have shall not breed more confusion, and far greater inconveniences unto us all, then the very worst of those things we now concur to oppose and remove? Are these men our Enemies and such as are like to oppose our designs? And are we then sure that we are equal or superiour to them in strength? Or if we be▪ are we also as sure, that they are not our overmatch in policy or interest? Have not they devices of their own as well as we? And are they not as much in love with their own devices as we can be with ours? And will they not venture as far to accomplish their designs? Have they not interests of their own? And shall they not be as zealous to promote them? As impatient of all opposition to or attempts against them? Is the party we oppose but small and inconsiderable? And can we know how soon it will encrease either by the accession of others who will not shew themselves till necessity call them forth, or by the revolt of some other of our own? Or know we how many distinct parties there may be, whose designs are as inconsistent with ours as theirs are, and therefore rather then suffer either to prevail to the ruine of their own, are concerned to assist the weaker? Lastly, are these men Neuters? Can we have any assurance that they will continue so when they are in a strait betwixt two, and are like to be devoured by both or either? Are they not lovers of Peace, p. 20upon what Principles it matters not? And shall they not be inclined even by that love, when they see they must side with one, to oppose the first disturbers of their Peace? Can we from mens faces or looks have any probable guess, with whom they will joyn when it comes to Tryal? Is is not most likely, it will be with their lawful Governors, under whom they have so long enjoyed their beloved Peace and Quietness? May not Egypt (if we have such a thing to trust to) prove a bruised Reed, and run into the hand of him that leans upon it? If we be but so wary as to look about us, we shall find too many of our own spirit; and because such, the less our friends. They are for themselves as well as we, are as ready to sacrifice the publick good to their own ambition. Their peculiar interests engage them as stronglyto oppose unto ours their own devices; and with as much fury and craft, from the same selfish principles, to endeavour our disappointment and defeat to prevent their own; and to hasten our ruine, as the first step to their own advancement. If again we look behind us, and observe the Histories of former Ages, we cannot miss of abundance of sad examples of rash and giddy Enterprisers miserably shipwrack'd by their own devices, caught deservedly in their own Nets, and fallen into the Pits they digged for others. If we providently look before us, we shall see but little likelihood that the succeeding generation will applaud or approve of our doings; but rather fall upon new devices of their own to undo all that we have done, or rather to build what we have destroy'd. In a word, if we know not what's in man, God knows, that all his thoughts are vanity, Psal. 94. 11. So little probability have men of bringing to effect their own devices, when they consider what other men are.

p. 213. If mens devices have so little encouragement either from themselves or other men, how much less can they have from God when they consider, what he is. viz. The just Iudge of all the earth that will do right, Gen. 18. 25. Tho hand joyn in hand, the wicked shall not go unpunished, Prov. 16. 5. Let them use all Arts to strengthen themselves in their Conspiracies, he that is higher then the highest regardeth, and will be higher than they, Eccl. 5. 8. Well said one who was no Saint, If this Counsel be of men, it will come to nought; but if it be of God, take heed how ye oppose it, lest ye be found to fight against God, Act. 5. 39. What hopes can men have that their devices shall prosper without Gods Blessing, seeing not a Sparrow falls to the ground without him? And what confidence can men have that God will bless their devices, whilst they make not …im of their Counsel? If they advise not first with him to know his Will, before they begin to device for themselves, they take a preposterous course to engage him on their side; and be sure where ever he takes part, there goes the Victory. But if men will be so wicked, as to advance their own devices against the Ordinance of God, they must needs make him their Enemy, whosoever being so makes it in vain for all the World to assist them; there is no fighting against Omnipotence. A Blasting instead of a Blessing must those men expect from our Heavenly Father, who, neglecting his commands, will presume of their own head to regulate his Family, and govern his Kingdom by their own devices. As impossible it is that such devices should stand, as it is to dethrone the Almighty, and devest him of all Authority and Dominion, who hath established his Throne in the Heavens, and whose Kingdom ruleth over all, Psal. 103. 19. Let men therefore consult, contrive, and act p. 22what they can▪ Let them associate themselves together, they shall be broken in pieces: let them gird themselves, they shall be yet broken in pieces; let them take Counsel together, and it shall come to nought, speak the word, and it shall not stand, Isai. 8. 9. &c. Let them either now consider it to move them to repentance, or they shall at last find it to their utter confusion, that notwithstanding all the wisdom of their own devices, The Lord shall have them in derision, Psal. 2. 4. They shall be before him but like the Chaff which the wind driveth away, Psal. 1. 4. So impossible is it for the devices of mans heart to stand, when they are not united in the Will of that God who ruleth Heaven and Earth.

III. The third thing we are now to observe is this. The Will and Counsel of the Lord is always one and the same and never changeth.

With God (saith St. Iames) there is no shadow of turning, Jam. 1. 17. Whatever changes there be in the world amongst the creatures, it is impossible for the great Creator of all things to be any other then what he was from all Eternity. He will not lie, nor repent, for he is not a man that he should repent, 1 Sam. 15. 29. This is a piece of humane weakness, to change purposes. If therefore at any time we read of Gods repenting or changing his purpose, as indeed sometimes we do in his own word, we must be sure so to understand it, as it may agree to the perfections of God, and not fasten upon him any of the imperfections of his creatures. It is said indeed of God, Gen. 6. 6. It repented the Lord that he had made man on the earth, and it grieved him at his heart. And 1 Sam. 35. 23. The Lord repented that he had made Saul King over Israel. And concerning Nineveh it is said, Jonah 3. 10. God repented of that the evil he had p. 23said that he would do unto them, and he did it not. Sometimes God is said to repent of what he had already done, as if he could wish it undone again; and sometimes of that which he had declared that he would do, as if, upon after thoughts, he had changed his mind. Now should we understand such sayings as these, as the words sound at first hearing, not considering the immutable nature of him, of whom they are spoken, we should thereby run our selves into one of the grossest and most wicked errors in the World, being tempted by such expressions, to fasten upon God an imputation of such levity and inconstancy to himself, as a wise man would account one of the greatest affronts we could offer him. But all this is indeed spoken of God, after the manner of men. The change that is, is not in God but in us. What God hath once done, he ever approves of; and whatever he purposeth to do, that he certainly will do. Tho when we look only upon what is spoken and done, there is some appearance to us, as if there were some change of mind in the speaker or doer; yet is there no such thing. We hear what is said, and we see what is done: God hath threatned to destroy, yet he spareth: He hath done something, which afterwards he undoeth in some measure again. And hence he seemeth to us to repent of his sayings and doings, because he doth herein as men are wont to do, who repent and change their minds, and for this cause, by reason of this similitude of the doings of God & men, are these expressions applyed to God. We are ignorant of the Will and Counsel of God, and can know no more of it, then he himself is pleased to discover unto us; he hath not discovered the whole of his Will unto us, but only so much as himself thinks fit for us to understand. Hence we p. 24know but in part, and are very subject to mistake. To clear this, know we must that Gods Will being but one, is partly revealed to us in his word and works, and partly concealed from us, reserved only to himself.

1. The secret Will of God is not another from that which is revealed, as if there were two Wills in God; but both are one Will, whereof part is revealed, part is not; and both together are his one, eternal and immutable Purpose and Counsel. As God needed not, could not have any Counsellers to advise withal, about what he was to do. With whom took he Counsel? Isai. 40. 14. So shall his Counsel alway stand, and without any alteration, be completely fulfilled. My Counsel (saith God) shall stand, and I will do all my pleasure, Isai. 46. 10. This part of Gods Will and Counsel being never imparted unto us, we cannot know it but only by the event; which when we see, whatever it is, we must conclude, that it was Gods unalterable Will, either to effect it himself, or to permit it to be so effected by others, infallibly fore-knowing it, and resolved not to prevent it.

2. Gods revealed Will is so much of his Counsel, as he hath thought fit to communicate, and by what means he pleaseth, make known unto us. Whereby he either acquainteth us with his own doings and purposes, or directeth us in our duty, and how we are to demean our selves in the world.

That Will of his, which maketh our duty, shall stand as the Law and Rule of our duty: And that Will of his which declareth his purpose shall stand, as the firm foundation of our hope and expectation; both in that manner, as he from all eternity had determined, whatever appearances of change and variation p. 25there may be to inconsidering men.

God is the sole and absolute Governor and King of all the World: and the Law whereby he governeth all things can be no other, but his own Will and wise Counsel. Every thing he ordereth and ruleth agreeably to the nature which himself hath given it, in order to the end for which he made it. Why he made the World just so, and no otherwise then it is made, we are not worthy to inquire; nor can we know any further then he hath taught us; it was his Will so to do, and that ought to satisfie us. How he will order every thing in the World from first to last, he cannot be obliged to tell us; and it is too much for us to know: but that all shall tend to the demonstration of his own Power, Wisdom and Goodness, and the happiness of those that love and serve him, we are sure; and this again should fully satisfie us. Man he hath made a reasonable and free Agent, & as such he is resolved to govern him. His Will, revealed is mans Law to live by, and by what parts and parcels soever, in what variety soever of Precepts according to the diversity of time and circumstances of persons, places, relations, &c. all perfectly foreseen by him; still his Will is one, and he executeth it according to his own Eternal Counsel, with that variety of dispensations, as he hath determined. His Commands it is his Will we should obey, and that according to our nature, freely; it is not his Will to necessitate us so to do, and to use us as Stocks and Stones which have neither Understanding to consider, nor Will to choose. And it is his Will that the obedient shall be rewarded with blessedness, and he encourageth them to obedience by many promises, which he will fulfil and make good to the full, if the condition of obedience be performed, and thus p. 26are all his promises of this kind to be understood. And he threatneth severe punishments to the disobedient to deter them from their disobedience, and these shall certainly come upon them, if they repent not; and thus are his Menaces to be understood. In short, what changes there would at any time be in men, according to that freedom of choice which he hath given them, he knew eternally; and what changes would thereupon follow in the World, or in any part of it, he not only fore-knew, but foreappointed; and what reasons there would be for the delaying either of his promises, or his threatnings, or for any other change or circumstance, all was perfectly fore-known; and there can be nothing new to him; and therefore no change at all of his Eternal Counsel, but all things are exactly as he once for all hath determined.

When therefore God is said at any time to repent, it signifieth no more but this, that the thing is come to pass which God foresaw, and that ho now doth not that, which he had always resolved to do, when such things should come to pass; here is a change indeed in his outward Actings, but none in his Will. When Gods promises are not performed, there is a a non-performance of the condition, which he was never ignorant of, but foresaw, and now he acteth no otherwise, than upon the foresight thereof, he had resolved to do. But we, because these things foreseen by God are not revealed to us, are apt to think there is a change where there is none at all.

The reason why Gods Will is always one and the same, is the infinite perfection of his Nature, which can admit of no degree of mutability. What can move a man to change his Mind or Will, but his finding p. 27or at least suspecting he hath taken wrong measures in his former deliberations and resolutions▪ It is the rough want of foresight in men, that their purposes are alterable; and when things fall out, whereof they had no knowledge, they see cause to be of another mind then formerly they were. 'Tis always the discovery of something which they were ignorant of, or did not consider, that produceth this change in the minds of men. But there can be no such reason for God to change his purpose and Counsel; as he is Almighty, and can do whatever it pleaseth him to do, so also is he Omniscient, infinite in knowledge and wisdom, and nothing past, present or to come can be hid from him. All things lie naked and opened (or unbowelled) before him; the whole World, and all the Ages of the World, from its Creation to the Consummation of all things, are in his view at once, not the most secret thought of man, nor the minutest circumstance in things can escape his Eye. Knowing therefore eternally, as well all that shall be hereafter, as all that now is, or at any time hath been, nothing can happen contrary to his expectation, & therefore nothing can possibly move him to any the least change of Counsels: but he must needs be, as in his nature and being, so in his purposes also immutable, the same yesterday and to day, and for ever. And this granted, we shall very easily see into the truth of our next Proposition, as necessarily following from this Immutability of God.

IV. Whatsoever the devices and projects of man may be, they can never be able to frustrate or alter the Will and Counsel of the Lord, but it shall firmly stand, and most punctually be fulfilled.

p. 28And it must needs be so, if but for this one reason, that there can be no device or project of man, but God did eternally foresee it and hath provided for it. Yea, he is both wise enough and powerful enough, either to frustrate it and make it of no effect; or to overrule it, and bring to effect his own Will and Counsel by it. Men cannot surely be such Fools as to think that the infinitely wise God can be outwitted or deceived by any humane Policy; or that the Almighty God can be overpowered by humane strength or force; or that the most vigilant Governor of the World who never slumbereth nor sleepeth, Psal. 124. 4. Whose eyes are in every place beholding the evil and the good, Prov. 15. 3. Can be surprized by Humane Treachery. No Conspiracy in what dark Hell or Vault soever it be laid and hatch'd, can be hid from him; no Confederacy or Combination can be too hard for him, who is irresistible as well as immutable, and therefore can never be disappointed of his Will. Our God is in the Heavens, he hath done whatsoever he pleased, Psal. 115. 3. Yea, The Counsel of the Lord standeth for ever, the thoughts of his heart to all generations, Psal. 33. 11. And v. 10. The Lord bringeth the Counsel of the Heathen to nought, he maketh the devices of the People of none effect. Hence that bold Challenge of the Prophet to all the Churches Enemies, Take Counsel and it shall come to nought: speak the word and it shall not stand, for God is with us, Isai. 8. 10. And again, The Lord of Hosts hath sworn, saying, Surely as I have thought so shall it come to pass, and as I have purposed so shall it stand, Isai. 14. 24. The Lord of Hosts hath purposed, and who shall disanul it, v. 27. The Counsel of the Lord lieth very deep, Clouds and darkness are round about him. And whilest vain men would be so wise, as to design for themselves without him, p. 29and presume to teach or help him to govern the World, they unawares subserve his secret Counsel, and by an unseen hand are carried contrary to their own intentions, to promote those very designs of his which they strive with all their might and policy to defeat. Let them consult, God shall infatuate their Counsels: let them attempt, God shall frustrate all their attempts. He must be wise indeed that can impose upon God. Ioseph's Brethren taking notice of his Dream, and his Fathers special affection to him, grow jealous of him, and to prevent his coming to have dominion over them, sell him for a Slave unto Strangers: and what do they in all this, but unwittingly help him up to that dignity and honour which God had design'd for him, that they may hereafter bow before him with the greater shame? Pharoab, lest the Hebrews should encrease too fast, and grow too many for him and his people, decreeth the destruction of all their Male Children, but see how the providence of God turneth this about to his ruine, for hereby Moses is exposed, and being found by Pharaoh's Daughter, is brought up in his Court, receiving thereby an education suitable to his future dignity, who was to be the leader and deliverer of that people which was to spoyl the Egyptians. Saul will by all means suppress David, and exclude him from succeeding him in his Throne, and what doth he herein, but by pursuing and exposing him to dangers, give him the fairest opportunities of shewing his fidelity to him, and his wisdom and valour to the people, so winning their affections over whom he was to Reign? The Princes of mere Envy bring Daniel to the Den of Lions, but only to this end, that by a Miracle of God's goodness to him he might be advanced above themselves and to their p. 30own ruine. Haman prepareth the Gallows for Mordecai, and designs the honour for himself, but is herein an instrument of God, hereby to bring the honour unto Mordecai and himself to the Gallows of his own setting up. The Iews would void the Counsel of God by crucifying Iesus, and in crucifying him they brought to pass what Gods hand and his Counsel had determined before to be done, Act. 4. 28. They kill him lest the Romans should come and take away their Place and Nation, Joh. 11. 48. And for this both were afterwards destroy'd by the Romans. They will seal up the Sepulchre, and set a watch of Souldiers to prevent his Disciples never intended design of taking their dead Master away by night; and thereby they provide a strong Evidence of his Resurrection from the dead. Let men do what they will or can, God will make men know themselves to be but men, and that it is not they but he that ruleth all things according to the pleasure of his Will. His Kingdom is an everlasting Kingdom, and his Dominion throughout all generations, Psal. 145. 13. When Devils and Men have done their worst, it shall stand; and therefore must his Counsel stand too, whereby he ruleth and governeth all things without consulting men. He putteth down one, and setteth up another, Psal. 75. 5. By him Kings reign, and he giveth them sometimes for a Blessing and sometimes for a Scourge to the People. If we would have them a Blessing, there is no way but obedience and an absolute submission to Gods Will to procure that, and if we have by our sins deserved the scourge, no Devices or Counsels of men can prevent that. God will be God, and we should be thankful that we are Men, and shew it by giving him a reasonable service, and contenting our selves in keeping within our own p. 31compass. We may easily break our hearts with our own devices, but we can never frustrate Gods Counsel, that shall stand.

Having thus very briefly run over the Doctrines of this Text, for the confirmation of our faith, we now proceed to see of what excellent use all this may be unto us for the rectifying of our opinions, or the regulating of our life and conversation. And we shall be sure to find matter enough in these few things we have learned, for our instruction, correction, encouragement, and consolation in the ways both of Religion and Loyalty.

1. The Instructions which we shall at this time take notice of from the doctrine delivered are two; the one respecting the time past, the other the time to come; both presently necessary to be diligently attended to, if we be desirous to understand our duty to God as good Christians, or to the King as Loyal Subjects.

1. Let us reflect a little in our thoughts upon the time past, and being instructed to whose goodness we are to ascribe all those good things we have hitherto injoyed, all those deliverances from evil, that have been hitherto given us: All these, how great, how many soever, are to be attributed only to the good Will and Counsel of the Lord, that hath forborn to punish us for our own devices, that hath delivered us from the devices of men. Have we hitherto of a long time enjoyed the blessings of Peace and Plenty in a good and fruitful Land? Have we been blest with a good Government, wholesome Laws, the free exercise of our Religion, and use of our Estates? Let us thankfully acknowledge our selves indebted to Gods goodness for all this. If the Lord had not been on our side, may England truely say, if the Lord had p. 32not been on our side, when men so often have risen up against us, they had swallowed us up quick, they were so wrathfully displeased at us. How many and various have been the devices of men against us? Of men of much different stamps, of contrary complexions, to subvert the Government, to destroy and corrupt our Religion, to undermine our Peace, to make us a Prey to our Enemies, and to set us at variance among our selves▪ to devour and cat up one another at home? Ever since it hath pleased God to own us for his People, to set any mark of his special favour upon us, to manifest a peculiar Providence over us, in setting over us religious Princes to be the Defenders of the Faith, amongst us, and our gracious Protectors in the sound Profession of the Catholick Faith, and pure worship of God; how hath the Prince of darkness bestirred himself, and set all his instruments on work to create us trouble? What strange devices and devilish contrivances hath he put into mens hearts to obstruct the work of God amongst us and set forward his own? One while he beginneth his work at home, in the very midst of us, tryeth what he can do by the powers which are by the providence of God set over us, puts Fire and Faggot into their hands to consume us; and when he seeth that this will not do, but that there is one even in the fiery Furnace with us, that is able to abate the fury of the Fire, and bring forth the reformed Religion, like Gold out of the Furnace, more refined and pure: not able to indure the Lustre and brightness of it, he gets him away as far from it as he can, and beginneth the work anew, and layeth the Plot at the greatest distance, that it may ripen out of sight, and come upon us at full strength: he fetcheth his Race even from as far as Rome, and is resolved p. 33to bear us down with forreign Force; he leads up Armies marching under consecrated Banners, manneth out Navies Christened by the Name of Invincible, and with these he will come upon us like a sudden Deluge; and who is the Lord (saith he) that he should deliver them out of my hand? Will not this do against the Lord of Hosts? Then is he resolved to return back again in a disguise, and fall to work in secret Holes, and Cells, and Vaults, he will lay his Snares in the dark, and who (saith he) shall see? Close Plots and private Conspiracies of men sworn upon the Sacrament to Secresie who can be so quick-sighted as to discover? And now let it be Poyson, or Dagger, or Gunpowder, or what Hell can invent, so the Anointed of the Lord may fall and perish, and the Protestant Religion be rooted out, all's well enough, he hath served his own ends and the Popes, and what Devil can desire more? But still there is no inchantment or divination against Israel; so long as God is with us, what can Hell do against us? He must now therefore contrive, if possible, how to drive out God from among us; and no way so likely to do this, as to sow amongst us the Seeds of Division, God is love, and will not own those for his Children who do not like Brethren dwell together in Unity. As long as we stand entirely one, united in one body, we have too much strength to give him hope of an easie Victory; but he knows well enough who hath said, that a house divided against it self cannot stand. To make a breach therefore, whereat he may enter, he fills mens heads with fears, jealousies, and scruples; makes them look like Monsters to one another. He works upon mens phantasies and imaginations, and presents before them as to Men in a dream strange Phantasms and Apparitions. Some p. 34conceive they see Superstition and Popery in those very persons and things which are under God, our best fence against them; and so do these words always run in their minds, that they can call nothing which they are taught to dislike by any other name then those, and Antichristian. Some again imagine they see Tyranny in the best formed Monarchy that the World hath, ready to swallow up at once all Liberty and Property. Others think they see Christ coming to reign upon the Earth, and commanding them to go before him, to prepare his way by levelling the Mountains and raising the Valleys, dashing in pieces the Kingdoms of the Earth like a Potters Vessel, binding their Kings in Chains, and their Nobles with Fetters of Iron. Thus by his subtle delusions were men, like such as are rouzed up in some frightful dream with a dismal cry of Fire, Fire, made to run about so long to quench an imaginary fire, no where visible but in their own hot heads, till they had kindled a real one, that had almost burnt down not only their own but all the houses of God in the Land. But notwithstanding all this, it pleased God to awake us, and that by little less then a Miracle, in the wonderful restitution of our present most gracious Sovereign. And now, who would not think that our former miseries and our present Peace, and the long missed blessings of a gracious Government, should so strongly work upon us, as to perswade us to keep well when we may be so? But the Deceiver is still too cunning for us, and knows how to turn the very Motives of Union, into the occasions of Division. He takes advantage of those very Confusions yet fresh in our Memories into which he had formerly brought us, to keep alive our Jealousies on all hands of one another: so that at this day mutual suspicions and p. 35ill opinions keep us at as great a distance in the days of Peace, as Pikes and Musquets did in the time of War. Still we are in Sides and Parties, devising how to supplant and ruine each other. The remembrance of former days unhappily fomenting and hightening our suspicions and jealousies to that degree, that we seem rather the Laughing-stock then the terrour of our Enemies, and Rome it self cannot chuse but laugh within it self to see us so industrious in doing her work for her, and by our contentions and separations making an open way for that very evil which men pretend above all others to be afraid of. And now seeing we have been at so much pains in assisting our professed Enemies to destroy us, what can we imagine could have all this while preserved us against all those devilish devices that have been hatch'd both abroad and amongst our selves at home to undo us, but that great and good God alone who overruleth all the devices of men, who sitteth in the Heavens above all Powers, who saith to the Sea, Hitherto shall thou come but no further, and here shall thy proud Waves be stayed, Job. 38. 11. The Lord reigneth, let the earth be glad thereof, let the Multitude of the Isles be glad thereof, Psal. 97. 1. This Isle may be glad thereof. He is great in Zion, he is high above all People, Psal. 99. 2. His right hand and his holy arm hath gotten him the Victory, Psal. 98. 1. It is his right hand, and not our Sword, his wise Counsel not our Policy, his wonderful goodness, and least of any thing our righteousness that preserveth us in safety. Except the Lord build the house, all our Builders shall labour but in vain, we shall quickly with our own hands pull it down upon our heads. Except the Lord keep the City, all our Watchmen shall wake in vain, our own devices, our own sins will be sure to fire all, and we shall p. 36soon be like to Sodom and Gomorrha. Therefore not unto us, not unto us but unto the Lord alone let us ascribe the honour and the glory of our preservation, and all the wonderful deliverances which he and he alone hath given unto our gracious King and this whole Kingdom in him. It is only because his Counsel always stands unmoveable and cannot change, that our own devices have not long e're this utterly ruined us, or that the manifold devices of our Enemies have not prevailed against us.

2. As we are instructed hence to attribute all our past Mercies and Deliverancies to the goodness of God, who alone could disappoint the devices of men against us; so are we hence also taught, how both at present, and for the time to come, to behave our selves towards God, let the times prove never so troublesome to us by reason of the restless devices of men. We must always be sure to bear in mind, and fix immoveably upon this one point, that the Counsel of the Lord is altogether unchangeable, one and the same for ever, and shall undoubtedly stand for a Law to us, and for a Barr against every thing that can be devised by men against us not agreeable unto it. Conclude we certainly that the Lord he is God, and will be so, maugre all the devices of Fools that say in their heart there is no God. That he will alway govern the World by his own Will, and confound the wicked in their own devices. That all things being ordered by him must needs be wisely ordered, and therefore as no device of man is permitted by him, but in wisdom; so of his goodness he will either confound these devices in his own time, or by them accomplish his own Wise Counsel, to the destruction of his Enemies, and the good of his Church and faithful Servants. All things shall p. 37work together for good to them that love him, Rom. 8. 28.

Let therefore our Behaviour be alway such as becometh the faithful Subjects of the Great God and King of all the World: and our business, as we are such, is pure obedience to the Laws of his Kingdom, and not to help him to rule and order things by our Wisdom, as tho he could stand in need of our devices, or had thought good to make us of his Great Counsel. Let us mind our Duty in attending to and executing cheerfully his Commands, and not intermeddle with that which is properly his work, any otherwise then he himself shall give to any of us Authority to Act under him. Unto some he hath given his Commission to Act and Rule his People under him, and for him. By his Wisdom Kings Reign, and Princes decree Iustice, Prov. 8. 15. The Powers that be are of God. He hath put a Sword into their hand, and they bear not that Sword in vain, Rom. 13. And they that will not stand in awe of it, deserve to feel it. He hath also set some in the Church, 1 Cor. 12. 28. And hath made them Overseers over his Flock to feed it, Act. 20. 28. And we are commanded to obey them that have the Rule over us and watch for our Souls, Heb. 13. 17. These are God's Commission'd Officers, put in Authority under him, and over us; and as they are to do their own duties in their several places towards God, whose Servants they are, and to whom they must give an account as well as we; so can they not do their duty unto him, but by governing us, and using all such means as he hath ordered, or allowed, to keep us in due subjection both unto God and them, and to see as much as is in them, that we do our duties too. Let no devices therefore of other men out of whatsoever School they come, perswade or provoke us either to follow theirs, or set up new devices of our p. 38own against this certain Will of God, or to cast off the Yoke of Christ by our restless endeavours to free our selves from the Yoke of Men. We cannot be Christs Subjects if we will be our own Masters. It is just that he assign to each Servant in his Family his proper work, and call them to account as he shall please; if we shall arrogate to our selves a right of Judging them, whom he hath set to Judge us, we place our selves in his Throne and usurp his Prerogative, which is the highest Treason against the King of Kings: and can we think that such shall go unpunished by him? Let our condition be never so uneasie, let our Grievances be never so many, let our sufferings be never so great, let us be sure to keep in mind, what we are, and whose we are, and what is our Business to do. We are not Gods, nor Lawgivers to our selves, but Men under his command that made us and redeemed us. We are not our own, but his that bought us with a price, 1 Cor. 6. 20. What then can be our work, but that which becometh the Subjects of so absolute a Monarch? Thankfully to own the Priviledges we have, of his grace and goodness, hitherto injoyed, acknowledging that the very least of them far exceedeth all our merits: contentedly to rest in his choice for us, and in the state and condition his Providence hath assigned us, acknowledging always that to be very good, and best of all at present, which he hath appointed: wholly to resign our selves with all our concerns and interests into his hand, unto his sole disposal, saying heartily, it is the Lord, let him do whatsoever seemeth good to him, not ours but his Will be done. Concluding that as his Will must stand and cannot be disappointed, so it is fit we should own him in our hearts to be what really he is, our Supreme Lord and absolute p. 39Governor, and shew our selves well pleased, that his Will should stand; and, be it what it will that he doth, agreeable to our wishes and hopes or not, we being his Creatures as well as Subjects, we that should be both willing to it, and delighted in it. We may be very sure of this, and that should be full enough for us, that God cannot Act against himself, nor contrary to his own nature, and therefore he can never do otherwise then wisely and well, and that he will make it appear so in the end, whatever it seems now. If then God grant us a plentiful, peaceable and flourishing state, and give us Kings and Governours that are Davids indeed, men after his own heart, and nursing Fathers unto his Church, encouragers of true Piety, and Protectors of their Subjects in their just Rights and Liberties, he doth wisely and well; and we are to be thankful to him as for an undeserved blessing; and if, on the other hand, God for the punishment of our sins of Pride and Rebellion, Profaneness and Formality, &c. shall give us Sauls or Ieroboams, oppressors of their Subjects, or Persecutors of Religion, still we must confess that God doth wisely and well, and like himself as a most just Governor; it is less then we have deserved, and it is no more then we need. He is both just and good, as well in punishing as rewarding, and we ought to bear with patience, yea and thankfulness the chastisement of our sins. Let it be our business then to persecute and mortifie our Corruptions and Lusts, and God will provide that we want not sit Governors, when he seeth us desirous to live in obedience unto him. The instruments in Gods hand may be changed, as he seeth his work requireth, but still the same God reigneth, and his Counsel must stand. Thus much for our instruction.

II. In the next place, the Doctrine of this Text p. 40is an excellent corrective for the malignant humors wherewith the Body of this Kingdom hath for some time too much abounded. It may serve to restrain the heady and furious attempts and practices of some, and to abate the discontents and silence the murmurings of others among us. And these two sorts of People are very easily met with in most places.

1. There are too many in the World, who will needs be thought as wise, not only as their Humane Governors, but as God himself. And indeed, it were less to be wondered at, if such men were only to be found in that Church, which hath so long pretended to an infallibity of Judgment: tho, blessed be God, whatever it be in its Doctrines, it hath not yet proved so in its Treasonable and Bloody Attempts and Practices. But that any men of such a mischievous self-conceit should be found among them that call themselves Protestants▪ and Reformed Christians, is a thing wonderful indeed, and ought to be as much lamented by us, as our Adversaries will be sure to rejoyce in it, and make a bad use of it. And surely such poysonous Weeds could never have sprung up among us, had it not been from that evil seed which those Seminaries imployed by the Evil one, have cunningly sowed in our good Field whilst the Keepers of it slept. There is a viperous Brood of men, tho they are not willing to own their own Original, or it may be have been ingendred so much in the dark, that they do not know their own Parents, which cannot live but by eating out the Bowels of that Government under the warm Wings whereof they shelter themselves. These things are always big with new devices, not how to serve, (as hath been much pretended) but rather to direct or correct Providence. And by their Practices, they might p. 41persuade men to believe, that in all their Prayers they do not desire of God so much to guide them, as to follow them whithersoever their own wild devices shall lead him. If Religion have not yet discovered unto such men their folly and wickedness, yet, a man would think, that unto men that talk so much of Providence as they have been wont to do, their own so often frustrated devices should be sufficient to convince them of their vanity, and make them feel how hard it is to kick against the Pricks; and that very confusion of Languages that is amongst them, so that they have not been ever able well to understand one another, should discourage them from all designs of building another Babel, or advancing their own devices in spite of Heaven. Will men that are so high pretenders to a divine spirit and a new light, be always like those silly ones, of whom 'twas said, They are ever learning and never come to the knowledge of the truth, this easie truth, that the Powers that be, are ordained of God, and that whosoever resisteth the Power, resisteth the Ordinance of God, and they that resist shall receive to themselves damnation? Rom. 13. 1, 2. What but the want of that Self-denial, wherein they are wont so much to glory, can make men so dull, as not to be able in so many years, no not with the incouragement of Indulgencies, or the Rod of Discipline, to learn so plain a Lesson? Will men be always so much children, as to think they can do more or better for themselves by their own devices, then their Heavenly Father will do for them by his wise Counsel, if they will approve themselves his dutiful Children, and shew their intire submission to him their Supreme Lord, by obeying those whom he hath placed over them, and submitting themselves (as he commands them, 1 Pet. 2. 13.) To every Ordinance of p. 42man for the Lord's sake; whether it be to the King as Supreme, or unto Governors, as unto them that are sent by him, for the punishment of Evil-doers, and for the praise of them that do well? Will men always be so absurd, as to think they best secure the Liberty of their Consciences, by rebelling against those whom they must needs be subject to, not only for wrath, but Conscience sake? Rom. 13. 5. If it be so hard a task to yield Obedience to the standing Will of God, written so legibly in his word, and so often proclaimed unto us by his Ministers, as the Rule of Duty; how much harder will it be found to submit with Alacrity to his secret Will when it shall be declared in the course of his Providence by the Event, in a patient suffering even for well doing? How shall men have the face to call themselves Christians by the name of Christ (except it be by the same figure as the Iesuites are by the name of Iesus) who so wholly neglect the commands of Christ, and lean more to their own devices then to his promises? Do they think to make themselves more happy, and to prosper better by their own Consultations and Conspiracies; by Plotting of Insurrections and Murders, and by such devices as these to secure their Religion and their Liberties, (tho, blessed be God, such danger (if there be any) is yet at a distance) then by preparing themselves, as we are all commanded on pain of sorfeiting our Christianity, to bear the Cross and suffer for righteousness sake? If when ye do well and suffer for it ye take it patiently, this is acceptable with God. For even hereunto were ye called, because Christ also suffered for us, leaving us an example that ye should follow his steps, 1 Pet. 2. 20, 21.

Yet truely, were there nothing of Religion in the case, there be two things nevertheless, which well p. 43considered would go near to check all such devices, tho to the devisers they may seem to aim at what is best.

First, Which of us is so wise, as to know certainly that his own Projects shall either succeed according to his mind, or be approved of by others, or produce the publick good, or indeed his own? I think there is no man that can in reason pretend to such a certainty, and, considering the various and contrary tempers of men, it is hard to come up to a probability. If so, then the certain, or but likely Troubles and Commotions, War and Blood-shed, that the whole Nation may suffer in order to the accomplishment of these uncertain Devices in such great changes as are usually designed, should make him that loves his Country, (which love is the fair colour such men commonly paint over their foulest designs withal) very shy in setting abroach his own devices. It is a very easie matter to set discontented men together by the ears, but not so easie to make them friends again, or perswade him, that thinks he hath the advantage, to sheath his Sword; nor yet can he that raised the Fray, be sure that himself shall not be wounded in the Scuffle. Men are much easilier agreed to pull down one Government, then to set up another: because it is much easier to find one, which hath something in it contrary to all the several private interests of the Conspirators, then one that will promote them all; which it may be are too various, ever to meet in one point, or indeed within the Compass of any one Model, that which the common cry of Liberty doth sufficiently declare. Love thy Countrey, that's God's Will: and for the love of it, lay aside thine own devices. My Son fear thou the Lord, and the King, and meddle p. 44not with them that are given to change, Prov. 24. 21.

Secondly, Do these men indeed love themselves, and their own safety? Let them then for their own sakes, take the safe way. Keep the many devices of the heart within the heart, for if they once be suffered to pass the Tongue, there is no longer any safety. He must have a faculty more then humane, who can be sure, that that man, unto whom he first reveals his secret, (and revealed it must be or it can do nothing of what he would have it to do) hath not another device ready to defeat his, and make him pay the charges of both. If men therefore would in all their Consults advise with God's Will, the Publick Good, or their own private Peace and Safety, those many devices which quicken in their hearts would die there too, and have the same Womb and Tomb.

2. A second sort of People, which this Text should correct is, that very numerous part of Mankind, the Querulous, Murmuring and discontented, whom nothing that is present will either please or silence. If these be not all so daring as to devise, they are so ill natur'd as to be angry, that all their desires, how unreasonable soever, are not fully satisfied; and to satisfie them will be found no easie matter, especially till themselves seem better to understand them. They would have the World to be Governed according to their mind, but how that should be, their thoughts are not to this day well agreed. They think too well of themselves, not to think too ill of their present condition, as too much below their Merits: and therefore cannot be reconciled to the Publick Management of Affairs, whilest it giveth them not the opportunity of bettering themselves every day according as the every days new devices p. 45of their hearts shall prompt them. The great complaint among such is, that the wicked are exalted, and good men discouraged, and the course of Iustice is perverted; and the common discourse is of the wickedness of the times, and the loosness of Government and Discipline. It is true, that if at any time such things as these are visible, and whilest men are men, they will be at all times too visible, good men cannot chuse but be very sensible of it, very sadly bewail it, and mourn before God for the sins of their Brethren, Rivers of waters will run down Davids eyes because men keep not Gods Law, Psal. 119. 136. Yea, and what becometh every one of them in their respective Stations and Callings with all humble submission and modesty, yet with all Godly Zeal and Courage, they will be ever ready to do towards the amendment of mens lives, the rectifying of errors, correcting Abuses, and redressing all Grievances. But they begin at home, as is fit, and proceed regularly, and keep to their proper provinces, and are more ready to do their own duty, then to complain that others do not theirs. To make the Failings of Princes and faults in Government, and the Grievances of the Nation a common Table-talk and to be always signifying to the World their discontents and uneasiness, is too great an Argument of a Proud and Factious Spirit, and savoureth too rankly of a mind corrupted with Seditious and Rebellious Principles, and too much Estranged from the God of Peace. In thus doing men shew they regard themselves and their own Wills more then the Will of God. What evils hath the Government at any time brought upon us that we have not by our manifold sins too much deserved, at least at the hand of God the Universal p. 46Governor, if not at the hands of those who rule under him? And how many Blessings may we enjoy under the worst of Governments which we have never in the least deserved? Dare we undertake presumptuously to prescribe to God, and proudly say, that either we are such, as he ought not to punish at all, or at least, such as he ought not to punish after this manner? If God send a Plague, or a Famine, or any kind of Mortal Sickness on a People for their sins, is it reasonable for them to murmur against the Air and unseasonableness of the Weather? And if God chastise us with evils of any other kind, by what or whomsoever, shall it be more reasonable to quarrel with and complain of the Instrument or the Messenger for executing upon us the Will of God, then to seek out where the fault lieth whereby we have provoked him to anger, and to amend it? Iehu received the promise of a Kingdom to the fourth Generation for executing punishment on those whom God had determined to punish, 2 Kings 10. 30. Yet did not Iehu depart from the sins of Ieroboam which made Israel to sin. God sometimes giveth a King in his wrath, and taketh him away again in his displeasure, Hos. 13. 11. If he deliver men into the hands of their Oppressor, tho he be the King of Babylon, they must serve him and be quiet, because they see it is the Will of God so to deal with them, Ier. 27. Patience under our Sufferings, and repentance of our sins, and reformation of our lives, and obedience to our Superiours in all lawful things even to the utmost, to shew we own their Authority, and decline not the hardest of their just commands, are the best ways of reconciling our selves to God, and turning his Judgments away from p. 47us, and not to stand murmuring and complaining of that which in justice he is pleased to inflict upon us by what hand soever. Why should a living man complain? A man for the punishment of his sins? Lam. 3. 39. Thus much for Correction.

III. In the next place, let us be exhorted, first, ingeneral, to attend God's Will in all things, and let that take place of all the devices of our hearts. Alas, what would become of the World, if God should disregard it, slacken the reins of his Government, and permit all to the hands of men? Phaethon's guiding the Chariot of the Sun, and firing the World, would look no longer like a Fable. Hot spirits and giddy heads with their bold devices and rash enterprizes would soon turn all things upside down, and put more then one Nation into a combustion. Men are of too different complexions and divided interests ever to unite in Peace and Order: contrary humors and principles would always produce contrary Laws and Rules, and every Party would be concerned to maintain that which would best uphold it, not only to the ruine of the opposite Party, but to the rending of the publick Peace and Welfare. Then, and no sooner, let men talk of carrying on their own devices and designs when they either know themselves to be too strong for all men, or can assure themselves that all men will be of their mind.

If any shall now ask whether we would have them sit still and unconcern'd how matters go right or wrong, and whether it be not every mans duty to endeavour with all his might the rectifying of what he seeth amiss in Kingdom or Church? To this p. 48some Answer hath been given already, to which may be added thus much more.

1. Be very sure that what you think to be amiss, be so indeed, before you go about to mend it. Men are too apt to make their own irregular desires and wishes, yea, and not seldom an irrational Conceit and Phant'sie, or even such a thing as this in some other men or party for whom they have a kindness, the rule of right and wrong, and so judge every thing to be amiss, which they, or such as they count their friends dislike. Measure things by their proper rule, not that of Self-interest or Affection, but God's Word; view and examine them by a true light, be not misled by mens reports, or vain surmises, but try all things and then hold fast that which is good. If you take not this course, instead of mending what is amiss, you will only marr that which his good. Be sure that what you would amend be against God's Will, or else it needs no mending, and none will owe you thanks for your vain devices.

2. Be as sure in the next place that you are every way rightly fitted and duly qualified for the work you take in hand. See that you have both skill and strength and good Authority for what you undertake. It is not every bold Bungler that hath face enough to praise himself and laugh at others, who is fit for such a work as is the reformation of Kingdoms and Churches. It is not all a thing to hold a Plow-staff and a Scepter. Be content to employ your Talents accordingly as you are fitted with them, and think it is Gods Will you should busie your selves in those employments for which he hath best furnished you, and in those stations wherein he hath thought fit to place you. If he had designed you for higher Callings p. 49he would probably have given you a more suitable Education, and furnished you with better Tools. And if other men, who pretend to higher things, shall tell you that they are wise enough both for themselves and you, and thereby would tempt you to second them in their devices: be sure first that they have indeed all that which you find wanting in your selves to fit them for being your leaders in such bold Attempts, and that's not only Wisdom and Strength, but good Authority and a just Call unto the work from God. Let them produce their Commission, and shew you, thus it is written, and that must be the Will of God declared in his word, not whispered into the Ear by a Pidgeon, not dictated from an infallible Chair, not sent in some flash of new Light, or suggested by something blasphemously called the Spirit within them, for the truth of all which you must at last be content with their own bare word, which is sure to deceive you. If you have not Authority from God for what you do, he will say, Who hath required these things at your hand? Isai. 1. 12. To support the tottering Ark of God must needs appear a thing well pleasing unto God, but let Uzzah do it, and he dies for it, 2 Sam. 6. 7. Be his zeal what it will, he must have patience and expect his Call. Men must know, that tho it must needs be good to be zealous always in a good matter, Gal. 4. 18. Yet should they take time to consider and pains to satisfie themselves, that the matter be indeed as good as now it seems to them; and that their zeal for it be good too, for all zeal even for good is not so, and that the good zeal carry them not beyond the bounds of their Authority. Zeal for God must have the Will of God for its Rule, it is otherwise p. 50a blind zeal, a blemished Offering which God will not accept. 'Tis a very absurdity and contradiction to Act in Zeal for God against Gods Will. It is not a mans own Conscience that is his Law-giver, or that can Authorize him of its self to any Action; it is a part of its office to direct us, but it must be by the Law of God to do his Will, and must produce his Commission to prove its own Authority to command. Gods Counsel only can be our Authority in such cases, and that must be revealed to us, before it can warrant us in our work.

3. Where the Command of God is express, there is no disputing about convenient or inconvenient, the thing is by command made necessary, and must be done whatever follow. But where there is no command from God, and you would do a thing because you think it expedient and needful to be done; be sure you do it not till you have Authority from those whom God hath placed to govern you, neither go about to move them for such Authority till you have good reason to believe that what you go about will bring good, and not more hurt then good. Many little inconveniencies are rather to be born then one great mischief so much as hazarded. I had rather indure some little fits of sickness, then purge, when I cannot do it without destroying my Body. Labour to see through to the end of your work before you set upon it in earnest. They repented of their folly too late, that by removing one Tyrant brought in a Multitude, much more shall they who not content to bear some small inconveniencies under a lawful Prince, shall by Rebellion make way through Anarchy for Tyranny. What Government in the World was ever yet without some inconveniencies, 'tis the condition p. 51of all things under Heaven to be imperfect and to admit a mixture of Evil. If a Beam or Post in my house stand so as either somewhat to deform it, or to be otherwise inconvenient, yet before I remove it, I would consider whether I can do it with safety, and not bring down the Building to my greater trouble and cost. God never intended every Kingdom to be an Heaven, no more then that all men should be Angels. Let him therefore that would correct what is amiss in his own judgment, be sure he shall not turn all into an Hell of Confusion, and by a vain endeavour to make all men Saints or Angels, let in a Devil which he knows not how to drive out again.

Having premised these needful cautions it is easie now to see what we are to do, under what Government soever we live.

Our first business is, to find out that which we are sure will stand, and can never deceive us, the Revealed Will of God, and let all our devices be, how we may most effectually obey it. Let us never be so rash or conceited, as to hope any device of our own can prosper that is not governed by this. Let God therefore preside in all our Consults, let his Book lie open before our Eyes, and advise with him before we attempt any thing, and then I am sure we shall never be a Rebellious People, and unless our former sins have taken too fast hold upon us, it may well be hoped, no miserable people neither.

And certainly God hath not been sparing in revealing unto us his own mind, so far as we should be concerned to know it, especially as it is to be the Rule of our Behaviour towards our Governors. Let every Soul be subject to the higher Powers, Rom. 13. 1 p. 52Is a standing Rule which God will never cancel: And submit your selves to every Ordinance of man for the Lords sake, 1 Pet. 2. 13. is as sure and plain. Put them in mind to be subject to Principalities and Powers, to obey Magistrates, to be ready to every good work, Tit. 3. 1. Give unto Caesar the things that are Caesars, and unto God the things that are Gods, Mar. 12. 17. Render to every man his due, Tribute to whom Tribute, Custom to whom Custom is due, Rom. 13. Let Supplications, Prayers, Intercessions and giving of Thanks be made for all men, for Kings and for all that are in Authority, that we may lead a quiet and peaceable life in all godliness and honesty, 1 Tim. 2. 1, 2. All this, and much more to the same purpose is plain enough without either Rhemish or Geneva Notes to explain it to us. Nothing of all this is Apocrypha, nor the Tradition of men. And he that can devise how with a safe Conscience to resist the Power and not violate therein the Will of God, must have an Art to make Gods Word say what he will. You see your duty as clear as the light can make it, Be subject, submit, obey, pay Tribute, pray heartily, suffer patiently, resist not at all; if you will be happy, do it; if you have any love for God, for your Country or your selves, do it. Think not that God can ever bless any Rebellious or Treasonable Designs. His Will of Duty is, obey or suffer: his Will of Government is, He that resisteth shall receive damnation. Let all your devices be, how by doing the one to escape the other. For the Counsel of the Lord that shall stand.

Next, observe the Will of Gods Providence in the Event, and rest your selves fully satisfied in it. Having made your Prayers unto God to direct all p. 53things to his own glory and the good of his Church, continue in well doing, persevere in the Faith, and say, O Lord, thy Will be done. Think with your selves, that this is the due homage you owe unto God, this is the true love you owe unto your selves, this is a just debt you are to pay unto the World. Pay therefore your debts, and give every one his due.

1. Be just to God, and let him be your God indeed, and you do not take him for your God, if you do not cheerfully rest in his Government, if you do not heartily rejoyce in all his doings, and give him thanks in all things always. Why should you not do thus, but that you think he doth not well, or that he hath not an over-ruling hand in all that is done? And either way, you cast him off from being your God, seeing you disown either his Goodness or his Providence.

2. Be just to your selves, grudg not your Souls that peace and comfortable rest in God which they might enjoy. If you expose your selves to the devices of men, whether of your selves or of any others, you bring your selves into a restless state of trouble and vexation. Say therefore unto your own hearts, stand still and see the Salvation of the Lord.

3. Be just to the World of Mankind, and wish it not so ill as to change one infinitely wise and good and powerful Governor for a Multitude of foolish, weak and wicked Tyrants, the Lusts and Humors of Carnal Men. What a Bedlam would the whole World soon be…ome, if all men were left to be ruled by the devices of their own hearts?

IV. In the last place, let all such amongst us as fear the Lord, and rejoyce to do his Will, draw much comfort to their Souls from this Spring of Consolation. p. 54What is there in the World that such men can reasonably be afraid of? The Counsel of the Lord that shall stand, when all the World hath done its worst; and this is his Will and Counsel, That nothing shall harm us if we be followers of that which is good, 1 Pet. 3. 13. Against all the devices of Men or Devils, this is our Armour of Proof, Gods Will shall stand. We know not indeed what sharp chastisements our manifold Sins may require, but we know this, that it is his Will thus to purge away our Dross, and resine us for himself, that we may be bound up among his Iewels. We know not what strong Physick our diseased Souls may stand in need of, but this we know, we have both a wise and good Physician, that knows our temper and what will fit it, and whose end is his own honour in our life and health, and who hath no delight in our torment, nor design to destroy us. If God permit the devices of wicked men, of what Sect or Party soever they be, to create us some disturbance, it is but either by the smart we feel to confirm us more in our just dislike of such Religions as are to be upheld by Blood and Cruelty, or if he bring us thus to the fiery Tryal, to carry us the sooner into Heaven, that we may be safe out of the reach of all infection or vexation. A mans heart deviseth his way, but the Lord directeth his steps, Prov. 16. 9. The Pilot steareth, but God gives the Wind, and directs the Ship whither he pleaseth. And this is the never failing comfort of all good men, that God is always at the Helm. The Clouds are turned round by his Counsels; that they may do whatsoever he commandeth them upon the face of the World or the Earth. He causeth it to come, whether for Correction, or for his Land, or for Mercy, Job. 37. 12, 13. Blessed p. 55be God, we have often tasted of his Consolation, and by our former Manifold Experiences of his goodness, should learn yet more to comfort our selves with hopes of future Blessings; and that he who hath so often delivered us already will deliver us unto the end. There are but these three things can give us cause to doubt of it. Our great unthankfulness for past Mercies, our present uneasiness under and disobedience to his Government, and our distrustfulness of his Providence. Therefore that we may be able to comfort our selves in him and the Stability of his Counsels, let us make sure of these things.

1. That we heartily praise his Holy Name for all the rich Mercies we injoy, and the great deliverances he hath wrought for us at all times, and more particularly for those singular tokens of his Mercy in the many Deliverances and continued Preservation of the Person of our Dread Sovereign Lord the King: a Mercy, which many years Confusion and Misery should in all reason have taught us before this time how to value, and which God himself may seem to commend to our special notice by those truely wonderful Methods he hath used to confer it upon us; so wonderful, that hardly any thing can seem more so, then that there should be yet any among us, whom the observation thereof hath not convinced of the vanity of all Rebellious and Treacherous devices. Many devices and much talk there hath been of late about the Succession, but had our Gracious King and his Royal Highness been taken in the Nets of their Enemies, an unhappy end had been put to that dispute, and who should have succeeded in the Throne, any or none, one or many, it is happy p. 56for us we are not driven to consider. A long Succession in all likelyhood we should have had of intolerable Calamities, and might have despaired of seeing Peace in our days. It is an easie thing to lop off more Boughs in an hour then will grow again in many years. Governments are like Glasses, the easiest things to break in pieces, but the hardest to cement again.

2. Let us continue in an absolute Obedience and resignation to God in all the Branches of his Divine Will, and particularly in a subordinate Obedience unto his Anointed. Let the fear of God overaw us in all our undertakings, and let the same fear move us to Honour the King, and restrain us from all disloyal Attempts and Thoughts. There is no comfort for Rebels but what they must fetch from their own devices, and before they can find any solid comfort in those, they must cease to be rebellious either against God or the King, by submitting all their devices to the Counsel of the Lord.

2. Let us place our whole trust in God alone, for vain is the help of man. His Breath goeth forth and all his thoughts perish. Then we best honour God, when in doing his Will sincerely, we trust in him only, and doubt not of his Protection, who is both our King and our Father, and our Merciful God. He is of one mind, and who can turn him? And what his Soul desireth, even that he doth; for he performeth the thing that is appointed for us, Job. 23. 13, 14. To conclude, let all our devices be only such as may concentre in the Counsel of God, and Gods Counsel shall be the strength and accomplishment of all our Devices.

p. 57Now to the Blessed and only Potentate, the King of Kings, and Lord of Lords, the King Eternal, Immortal, Invisible, the only Wise God, who giveth Salvation unto Kings, and delivereth his Servant our Gracious Sovereign from the hurtful Sword, be Honour and Glory, for ever and ever.

Amen.