The Subordination of the Will of Man Unto the Will of God, Text (3 of 4)

The Subordination of the Will of Man Unto the Will of God · Text (3 of 4)

p. 1741. In cloſing with, or joyning our ſelves to any party; we muſt not make this our Rule, the ends and intentions of the party with whom we joyn, ſo as to ſay, I will joyn with ſuch, becauſe I am perſwaded their ends are good. And I will not joyn with ſuch, becauſe I fear their ends are nought. This Rule I have from the inſtance of Jehu, 2 Kings 9.6, 7, 8. He was appointed by God, to be King over Iſrael, on purpoſe that he might deſtroy the houſe of Ahab, and avenge the blood of the Servants of the Lord. In executing this commandment of the Lord, he meets with **Is viſo Rege, benedixit ei, hoc eſt ſaluta… vit, hona & fauſta precatus eſt, & gratulatus et de …ebus praeclarè geſtis adverſus ſceleratos & Idololatras. Pet. Martyr in 2 R…g 10. Benedixit ei, ſc. benedictione laudis, pr… vindicta adverſus domum Achab tam profanam, &c. Cajetan.Jonadab the Son of Rhecab, a holy man, and he gives him the right hand of fellowſhip in the work, rides with him in the ſame Chariot, without p. 175ever queſtioning what ends Jehu had …n it. Its true, he had an intention to eſtabliſh the Kingdom upon himſelf and his Poſterity, and therefore ſo much as would conduce unto that end, he would do, and no more. He was Ahabs Executioner for his Idolatry, and yet he was Ahabs Succeſſor therein. His perſon therefore was not accepted in the ſervice, neither was the act approved by God as from him; and yet it was not only lawful, …ut a duty for all the faithful in the Land as well as the Army **Deus tantam illi conciliavit au… thoritatem ut illicò ſit pro rege habitus & confirmatus. In …entem quippe veniebant familiae Achabi ſcelera, Helianum oraculum, & vaticinium poſtremi Prophetae, quae omnia Deus in animis illorum efficacia mirum in modum reddebat. P. Martyr. Principes & milites divinitus excitati regnum ei detulerunt. A lap.to joyn with him therein, becauſe the work was Gods, what ever his end was, who was Gods inſtrument in the execution thereof.

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

Secondly, becauſe I am ſure Gods ends are right, what ever mens are. God did it in juſtice, though Jehu did it in policy; and a gratious heart may do the ſame action to a holy end, and his perſon & ſervice be accepted; which an ungodly man doth to a corrupt end: And the action (though good in it ſelf) proves a ſin to the man, and is ſo accounted by God. For any therefore to ſay, men do what they do, not for a publike good, but they aim barely at ſetting up themſelves in the Government to deſtroy one way of Tyranny that they may eſtabliſh a greater, that they may add to the peoples yoak, and make their little fingers heavier then the loyns of the former Governors; whoever do ſo, the Lord will ſurely finde them out; and it will appear that they have coveted an evil Covetouſneſs **Hab. 2.9. Lucrum malum domui ſuae, declarat eam avaritiam familiae ipſius pernitiem allaturam. Druſ.Hab 2:9to their houſe, which will prove like a coal in the Eagles neſt, as it hath been to them that the Lord hath caſt out before them ††In aliis horrent quod in ſe ſemper admittunt, mirum in modum & accuſatores eorundem criminum & excuſatores; exſecrantur publicè, quod occultè agunt, &c. Salvian de gubern. l. 3 p. 92.. For God will ſurely viſit the p. 177blood of Jezerel upon the houſe of Jehu. Hoſ. 1.4. **Fuit caedes illa reſpectu Jehu & latrocinium; reſpectu Dei fuit juſta ultio. Ego quidem illud mandavi, ſed in alium finem retulit ipſe injunctam ſibi vindictam; fuit igitur potius latro; neque ſcelera punivit, quia eadem perpetravit. Cal. in loc.Whatſoever a man doth, though by the Command of God, to a corrupt end, ſhall be numbred among his ſins at the laſt Day, and ſhall add to his Plagues. This is a ſure Rule, Whoſoever having power in his hand, doth puniſh or depoſe another for any way of ſinning, and doth live in the ſame way himſelf, God will certainly plague him for puniſhing that in another, as if he had done the greateſt act of cruelty and injuſtice in the world. If Jehu will take away the life of Ahab and his Family for Idolatry, and will himſelf continue in the ſame ſin, Hoc loco intelligi debet caedes à Jehu perpetratas eſſe, quando Achabum cum ſuis interficiebat, quoad externam ſpeciem juxta verbum Jehovae; intus vero in corde longe aliud ſpectabat. Tarnov. Magiſtrates muſt take heed of living in the ſame ſins which they puniſh in others. See Mr Burroughs in Hoſ. 1. p. 42.Hos 1though it were never ſo deſerved in Ahab, yet it is but Murder in Jehu, and God will deal with him as a Murtherer, avenging upon him the very blood of Ahab, which he himſelf commanded to be ſhed. But yet it is only God that can diſcern and judge of theſe ends; He only can deal with men according to them; It cannot be p. 178the Rule by which we muſt judge or act; And though the end of the Inſtrument be never ſo vile, yet if the Work be of God, I not only may, but am bound … joyn therein.

….We are to … the thing … anſco… … me: … **Deus … … quid … a…; P… … & per … & hoc mod … num dumaxat vult; & impro…rte & … altud, ſc. propter bonum quod inde ſequitur; nullo modo dici poteſt Deus velle malum proprie, ſed potius dicendus eſt perm…ttere ſed v…lens, non au…m invitus, …. Z…nch. de … Del. l. 3. c. 4 … De natura Perm…ſ… ut …tre, & … quoad … voluntatis eli…um & unperatum, … Vind…. Digreſſ. … p. 17.will … only conver… … …vill: But …f the … good … …ing will Omne horum …. As C… rus was … Lord for the deſtruction of that cruel and oppreſſing Nation, the hammer ††Jer. 50.23. … percuſſit … contudit totam terram, … aut ejus actum ſuſtinere poſſ…. A Lap … Sacr. p. 404.Jer 50:23of the Earth, as the Babyloniſh Monarchy … called; and to avenge the cauſe of th… Church. And therefore the wrat… poured upon it is called the vengean… of the **Jer. 50.28. Vindicta Templ. …, qua Deus ulciſcit… contumeliam Templo ſuo illatam: & … Templo prov…n… hoc eſt, precibus Sanctorum impetratu…. Calv. BrightJer 50:28Temple. The Lord ſaith, f… p. 179Jacob my Servants ſake, he ſhall perform all my pleaſure, ſaying to Jeruſalem, Thou ſhalt be built; and to the Temple, Thy foundation ſhall be laid. Iſai. 44.28. The thing was in it ſelf good, and therefore it was not only lawfull, but a ††Ezra 6.22. Neh. 2.18. & 4.6.Ezra 6:22Neh 2:18Neh 4:6duty in the Saints to rejoyce in it, and to give their uttermoſt aſſiſtance to further the Work. So Jehu: the …hing was good that he was imployed …n, the rooting out of a wicked, cruel, …nd idolatrous Family. The Lord gives him this Teſtimony, 2 Kings …0.31. Thou haſt done that which was …ight in mine eyes, and all that was in my heart. He did approve **Deus non modo eum provexit ad regnum, ſed etiam probavit quae fecerat, et promiſit ei liberos quartae ſucceſſionis in regno permanſuros. Pet. Martyr.the …ct as good, and rewarded it. Therefore thy Children unto the Fourth Gene…ation ſhall ſit upon the Throne of Iſrael. The Act therefore in it ſelf was good, …nd belonged unto the Effecting will of God, though it were an evill in the …an, being blaſted unto him by a cor…upt intention. Now it is a good …hing that the publike Liberties of a Nation be aſſerted, and that againſt …he higheſt Oppoſers. It is good that …uſtice be executed, and that upon the p. 180greateſt Offenders. Rex **Rex de jure mutare non poterit libertatem primo conceſſam; habet in poteſtate ſua leges & conſtitutiones regni proviſas, approbatas & juratas; ipſe in propria ſua perſona obſervet, & à ſubditis ſuis faciat obſervari. Eſt enim corona Regis facere juſticiam & judicium fine quibus corona conſiſtere non poteſt. Hen. de Bracton de legibus & conſuetudin. Angliae. l. 2. c. 24. Non eſt Rex ubi voluntas & non lex dominatur. Ibid. foreign. Briſſon. de regno Perſarum, p. 36.debet eſſe ſub Deo, et ſub Lege, quia Lex Regem facit. It is good that a Magiſtracy be maintained, that Tyranny be ſuppreſſed, that men be not left like the fiſhes of the Sea that have no Ruler; that if one Government be taken away, no other muſt be accepted; but Magiſtracy (though an Ordinance of God) muſt be wholly caſt off; as the Perſians at the death of their Kings had foreign, a lawleſs liberty for five days, in which every man was to do what was right in his own eyes, and he ſhould never be queſtioned for it; that they finding the miſchief of living without a government, might prize authority the more. Had the reins been let looſe at firſt, when the late King deſerted the government of this Nation ſeveral years together, had then all inferior Magiſtrates given up, into what an immediate confuſion had this Nation been caſt? And if after his death all Authority had been p. 181laid aſide, had we not immediately fallen under the power of the Sword, that no man ſhould have been ſecure of life? It is good to oppoſe and diſcountenance Popery in all the Forms thereof. And there are many men that receive the mark **Rev. 13.16. Character ſummatim comprehendit omnem illam rationem qua quts ullo modo Beſtiae devincitur. In dextra, Ʋt pro virili pro Beſtia propugnent: in fronte, ut omnibus palam ſit cui deberetur obſequium. Bright. Alluſum eſt ad morem veterem, quo ſervi Dominorum in fronte milites Imperatoris ſut nominibus in dextra inſcribi ſolebant.Rev 13:16of the Beaſt in their right hand, and do in a high degree maintain Popiſh Principles and Intereſts, and yet never wear the mark in their foreheads. All theſe things I look upon being done, as good, as things which God doth approve; but if the perſons do them not in obedience unto God, but upon corrupt Principles, and unto corrupt ends, or if they degenerate into the ſame evils, and build that which they before pretended to deſtroy, God will have a time to call them unto an Accompt, and reckon with them afterward. Neither doth it follow that Jehu did not that which was right in the ſight of the Lord againſt the Houſe of Ahab, becauſe he doing it with an evill intention, and barely for Politick Ends, God did afterwards viſit the blood of Jezerel upon the Houſe of Jehu. I am p. 182herein to look if the thing be good in it ſelf, and to the intention of my own ſpirit in doing it; and I need not queſtion but I ſhall be accepted and rewarded for doing that in obedience to God, and in ſincerity of heart, for which another man who did it upon corrupt Principles, and unto corrupt Ends, ſhall be ſure to be puniſhed.

3. When the Ends of God are carryed on, and that not coeco impetu, but profeſſedly as the intention of the Actors. It is true, all ungodly men do accompliſh **Finis operis & operantis. Iſai. 10.7. Si pro arbitrio ſuo ſcrvi dominis obtemperant, nè in iis quidem in quibus obtemperaverint obſequuntur. Quando enim ſervus ex domini juſſis câ facit tantummodo, quae vult facere, jam non dominicam voluntatem implet ſed ſuam. Salv. de guber. Dei. l. 3. p. 79.Isa 10:7Gods Ends, even when they miſs their own: but they do not intend the End which they effect. But when men profeſs they aim at Gods Ends, and I have ground to hope that many of them do it in truth, though corrupt Ends will creep into the hearts of the beſt men; much more into Bodies and mixt multitudes of men: yet it is my duty, rather to wiſh well unto theſe, and to joyn with them, then with any other that act quite contrary to Gods Ends, and the Deſigns which his Word tels us that he hath upon the World.

p. 183The Lords ends at this time are main…y theſe two: We may ſpeak it, for he ha…h not ſeft us without a word …s … of it.

… wil… … Heaver and Earth, … may … that are …. … abun… of the … of men … of States … only. … read of tw… … 13. the Lord thereby … A…chriſt according unto … C…aim that he makes. 1. He … a Temporal power and headſhip over Kings and Kingdoms: And the Weſtern Empire being by the Gothes … broken, the ten Kings receiving th… their power as Kings, did with one …onſent put themſelves and their Kingdoms under the power of the Pope: and ſo together with the ten Kings he makes up the firſt Beaſt there ſpoken of, which is but the Image of the former Empire of Rome in the Weſt, ſet up by the Pope: ſc. Imperium Romanum per Pontificem crectum & ſtab…litum. And that the German Empire was ſet up p. 184by him, Bellarmin himſelf takes a great deal of pains to prove in three Books written of purpoſe de tranſlatione Imperii Romani, wherein he undertakes (though with great favour to his own Party) to manifeſt, 1. Leonem Tertium ſolum, aut praecipuum ac primarium authorem tranſlationis Imperii fuiſſe, eique Germanicam nationem Imperium acceptum referre debere: that Leo the Third tranſlated the Empire by his authority alone unto Carolus Magnus. 2. That afterward Otho de Gente Saxonum was raiſed to the Empire by Pope John the Twelfth. 3. That the ſeven Princes Electors of Germany were conſtituted by Pope Gregory the Fifth. If Antichriſt did take to himſelf ſuch a power as to tranſlate and conferr Kingdoms at his will, it cannot ſeem ſtrange that they ſhould give their Kingdoms to the Beaſt, who did receive them from him, and that under a pretence of his being an Officer appointed by Chriſt unto that very End. They gave to him therefore foreign Rev. 17.13. their power of Arms and of Laws, that in all the ten Kingdoms p. 185he enacted what Laws he would for the ſupport of his own Authority: ſo that Gloſſa de regulis juris hath this Rule, Quando de eadem re contrariae inveniuntur leges, Imperatoriae & Pontificiae, abrogatur lex Imperatoria per Pontificiam, quia non poterat ſervari ſine mortali peccato: which the Emperors did, being for the Popes greater ſecurity, bound to him by an Oath of Allegiance and Fidelity, as to their ſoveraign Lord. And I doubt not but its very eaſie unto men skilfull in the Laws to ſet forth what an influence the Pope hath had from time to time upon the Politique conſtitution of this Nation, in framing or limiting them as was moſt for his own advantage: many of which Laws remain unrepealed unto this day. This therefore is that Beaſt upon which the Whore is ſaid to ſit, Rev. 17.3, 7, 8. which was, and is not, and yet is. ſc. the Roman Empire, ſet up by the Pope as the Head of the ten Kings united into one Body under him, as a learned man of late hath well obſerved. Meretrix ſeu Anti-Christus huic Beſtiae dicitur inſiaere: p. 186licet enim rei fundamenta quaedam jacta fuerint, veteri Imperio in ruinam paulatim inclinante: tamen potiſsimum ibi completum eſt, cum imago haec Imperii Romani in Germania fuit excitata; tum vere coepit Anti-chriſtus huic Beſtiae inſidere & ejus potentià ad ſtabiliendam ſuam tyrannidem abuti, decreta ſua per omnes Imperii partes firmare, Imperatorum conſilia pro arbitrio ſuo atque ad ſuam utilitatem moderari, &c. Robert. Janſ, Diſſertatio de viſion. cap. 13. & 17. Apocal. p. 29. &c. And all Powers erected by him, and all laws made in favor of him, or by his Authority, the Lord will ſurely ſhake the Nations till he hath removed: All theſe God will certainly ſhake that he may remove. There are alſo many Inventions of men brought into the Ordinances and Inſtitutions of Chriſt. There is a ſmoak in the Temple, Rev. 15.8. by which Interpreters commonly underſtand three things. Firſt, The glorious preſence of God in his Church, owning his People, during the time of the pouring out of the Vials: for they make it an Alluſion to the manifeſtation p. 187of the preſence of God at the Dedication of the Tabernacle and the Temple. Exod. 40.34. 1 King. 8.10. 2. Chron. 5.13. So Mede, Grot. &c. 2. It notes the diſpleaſure of God againſt his Enemies in the Church; for ſmoak is in Scripture irae divinae ſymbolum, Iſai. 14.31. Glaſſ. Rhet. ſacr. p. 244. And ſo Mr. Brightman, Docet teſtari Deum praeſentiam ſuam manifeſtis excandeſcentiae argumentis &c. in hoſtes &c. 3. It notes a darkneſs and an obſcurity in reference to the Truths and Ordinances of God, ariſing from the Corruptions and Innovations which Antichriſt brought in. For though it be ſaid to be from the glory of the Lord, and from his power: yet it was from God judicially only: And ſo ſmoak is taken for corruption of Doctrine and Worſhip: and thereby a darkning of Truth. Rev. 9.2. And this doth appear, becauſe this ſmoak did hinder that the Tabernacle of the Teſtimony in Heaven was not opened, and that men could not ſee the Ark of the Teſtament. Rev. 11.19. But when the Vials p. 188are poured out, and Antichriſt thereby deſtroyed, and all this ſmoak diſpelled, then there ſhould be this cleer ſight and diſcovery even of the moſt hidden things, the Ark of the Teſtimony which was within the vail: for that appears, as Mr. Mede hath obſerved, to appertain non ad initium, ſed eventum Phialarum. And concerning this ſmoak, the Spirit tels us, 1. That it ſhould laſt and continue during all the time of the Vials: ſo that Antichriſt hath brought, through the juſt judgement of God, that darkneſs and obſcurity into the Temple and things of God: and that it will never be diſpelled till he be utterly overthrown: for the Temple is not opened till the ſeventh Trumpet ſound, Cap. 11.19. 2. The Effect of this ſmoak, is, that by reaſon of it no man ſhould be able to enter into the Temple: Which hath a double ſenſe given of it, but may fitly be put into one. 1. That no man by reaſon of the darkneſs of the ſmoak ſhould be able to ſee & underſtand the myſteries of the Goſpel: for intrare in adytum eſt Dei arcana diſcere. Pſal. 73.17. Grot. p. 1892. By this ſmoak the evidence and glory of the myſteries of God was ſo darkned, that none comparatively, that is few, ſhould be converted to God, and added to the Church: For the great Harveſt of the World ſhall be under the ſeventh Trumpet, ſc. the converſion of the Jews, and the fulneſs of the Gentiles. Hic fumus non omnes electos ex Gentibus, ſed tantum Judaeos & plenitudinem Gentium ab adytis prohibet. Brightman. So then, during the continuance of Antichriſts kingdom, there ſhall be a darkneſs upon the things of God: And this darkneſs ſhall hinder the diſcovery of the truths of God, and a recovery of the ſouls of men; And when the Servants of Chriſt have to their utmoſt labored to clear the things of God, and to diſpel the darkneſs that is upon them, yet they ſhall never be perfectly cleered till all the Vials be fully poured out. And till then the Lord will ſhake Churches, that the things that are made in them alſo may be removed. Now who are they that ſerve Gods Ends in this? Either they that labor p. 190to remove them, or they that labor to continue them according to the commandments and Traditions of men.

2. The Lord is pouring out the Fourth Viall upon the Sun, Rev. 16.8.Rev 16:8which is the higheſt light in the Romiſh Hemiſphere, whether it be in Church or State. In the pouring out of the Vials, it is generally obſerved by Interpreters, 1. That the ſubject upon which all the Vials are poured, is Rome Antichriſtian; For the Commiſſion given, is, to pour out the Vials of the wrath of God upon the Earth. Rev. 16.1. Earth in this Book is ſometimes oppoſed unto Heaven: and then as by Heaven is meant the true and pure Church of Chriſt, as Rev. 4.1. & 12.1. ſo by Earth is meant the falſe Church, an Earthly and corrupt Church, under Antichriſt as an Head: And ſo it is the kingdom of Antichriſt upon which all theſe Vials are poured out. 2. That the Vials are but ſo many ſeveral degrees of wrath upon this falſe Church, and ſo many ſteps to its ruine. For as Rome was not built in a day: ſo the Lord p. 191will not have it to fall in a day. 3. That the Lord ſets forth this Antichriſtian State by a Reſemblance of the World, as he had done before in the Trumpets, in which all things (as Earth, Sea, Rivers, &c.) are myſtically to be underſtood, of ſomething which reſembles theſe. 4. That the Angels which are the Inſtruments of vengeance in the pouring out of theſe, do come out of the Temple, ſc. the Reformed Churches (the vengeance being that of the Temple, and procured by the prayers of the Saints there) and that they ſhall be godly men, or at leaſt generally ſo reputed. For they are cloathed with pure and white linnen, and having their breaſts girded with golden girdles. 5. Whatever any Vial is poured out upon, it is for its ruine: and upon whatſoever in this Antichriſtian State the Vial is poured out, the Lord doth ſo manage things in providence, that they do all work for the ruine thereof: And all the Powers of the Earth ſhall not be able to ſupport it under a Vial poured out.

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

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

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

Thirdly, When there doth ſomething appear above the power of man, raiſing the ſpirits of the Inſtruments in the hand of the Lord for the effecting of theſe ends: cauſing the worm Iacobt othreſh the mountains, Iſa 41.14. Z…ch. 12.8. Sc. in bello fortis, fortunatus, & divina virtute erectus. Tarnov. Druſius, &c. Ezech. 1.20, 21. per rotas intelligit ho…ines rationales, qui ſe Angelorum ju…u duci permittunt. Lavat. Rotas Deus per Angelos regit furtiſſime & ſuaviſſime; ſive …abant, providentia Dei ordinaria aguntur, ſive ſeſe a terra elevabant, ſc. providentia inuſitata & inſ…a Pſal. 76.5. Nahum 3.12. Iudg. 7.13.Isa 41:14Ezek 1:20Ezek 1:21Ps 76:5Nah 3:12Judg 7:13making the weak as David, lifting up the wheels from the earth, acting men beyond the ordinary temper of the ſpirits of men, taking away the hearts of the enemies, that the men of might cannot find their hands; their cities prove like ripe figs, falling into the mouth of the eater; a barley cake to overthrow a tent, p. 195then we are to ſay, It is the Sword of the Lord and of Gideon; Digitus Dei hic eſt. Surely theſe are ſigns of the effecting Will of God, and not barely of his permitting Will. Theſe things I deſire may be ſeriouſly conſidered upon theſe three grounds.

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

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

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

Let us now come to the laſt particular, and that is the permitting will of God. If the Lord will bring the Apoſtle to Jeruſalem, and there deliver him by the malice of the Jews, Hoc fraeno cohibendi ſunt omnes noſtri affectus; ne quid tam acerbum ſit, vel triſle, vel durum, quod non mitiget ac emolliat Dei voluntas, Calv. Pſal. 39.9.Ps 39:9into the hands of the Gentiles; if he will ſuffer them to execute their rage upon him, and thereby the Churches of God be deprived of ſo glorious an Inſtrument, though we ſhould gladly provide for the Churches preſervation, and edification: yet if the Lord will in this manner deliver him up, he is not bound to Inſtruments, he hath with him the reſidue of the ſpirit: and though mens graces accompany them to glory, being given them for their own ſalvation; yet they leave their gifts behinde them; 1 Pet. 1.25. 1 Cor. 13.8.1 Pet 1:251 Cor 13:8Propheſies ſhall fail, tongues ſhall ceaſe, knowledge ſhall vaniſh away, 1 Cor. 13.8. Theſe p. 198fall from the beſt men, as Eliahs Mantle did from him, when they are taken up into glory. As therefore when an ungodly man dies, he leaves his eſtate behinde him; becauſe it is this worlds goods: ſo when a godly man dies, he leaves his gifts behinde him, becauſe it is the Churches treaſury. If the Lord will thus deliver up the Apoſtle, and ſo deprive the Church, Let the will of the Lord be done. And ſome conceive it mainly to be ſpoken here in reference unto Gods permitting will, though I have taken in all three of them intended by the ſpirit; there being ſuch clear and evident footſteps of them all, in the before mentioned ſtory. Hence the laſt Obſervation is:

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

In the handling of this, I muſt ſhew

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

p. 199Secondly, Prove that godlineſs brings about the ſoul of a man unto a ſubmiſſion thereunto.

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

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

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

Firſt, There are ſome things that the Lord doth of himſelf work by his own immediate power; and ſtays not for any humane concurrence, but doth them of himſelf and by himſelf. If he doth work, Iſaiah 43.13. & Pſa. 135.6.Isa 43:13Ps 135:6None can let it, he doth whatſoever pleaſeth him, and ſo he governs the world, and preſerves and maintains it. He ſuffered all Nations to walk in their own ways. He did not incline them to walk in their own ways; he did not command them, but he did leave them to themſelves, and in the hands of their own Counſells: And is therefore ſaid to ſuffer p. 200them; Mala ſinit fieri, non facit; bona vero ipſe facit; ſed nolens mala ſinit, & volens bona operatur; being in himſelf a free Agent, he concurs with the creature when he pleaſeth, and as far as he pleaſeth, Lumb. lib. 1. Sent. 45.

Secondly, we are to conſider, that the permitting will of God, only reſpects the reaſonable creature, to whom properly his commanding will belongs. It is true, that all the Creatures come under his will, For he rules all things according to the counſel of his own will: He doth whatſoever he will in heaven and in earth, Rev. 4.11.Rev 4:11in the ſea, and all deep places. It is by his will that they are created, and it is by the ſame will, by which they are preſerved and governed in their being. Ex neceſſitate naturae & ad ultimum potentiae.But all other creatures being to act neceſſarily, no permiſſion can belong to them: but God either acts them, or ſuſpends their Acts at his pleaſure, not by a permitting, but by a powerfull effecting will. Only the reaſonable creatures, ſeeing they were created to act out of choice and election, the p. 201Lord rules them Modo proportionate, according to their own nature: therefore he hath not put a Law in their natures, which ſhall neceſſarily and infallibly carry them to their ends; but he rules them in a Covenantway, and they are voluntary in all their actings; neither ſhall any of them be confirmed or made impeccable but by grace, in which the Lord would have all the veſſels of mercy to ſtand; as they were choſen in Chriſt, ſo by him they are to be confirmed: That as they …nor God the Creator, in ordine naturae, ſo they ſhould honour the Son, as Mediator, in ordine gratiae: And for this cauſe, whereas the Lord could have confirmed Men and Angels in the day of their Creation; as he hath now the Angels in heaven, and the ſouls of juſt men made perfect; yet he will not, but reſerves it as a bleſſing that ſhould come in by the Government of his Son, in a way of grace, by whom the beatifical viſion is beſtowed upon the Saints. And therefore I conceive Chriſt is called The Angel of Gods p. 202face, that is. Qui faciem Dei quaſi conſpicuam populo fecit, Iſa. 63.9. Now the face of God in Scripture is put for three things. 1. For a full Revelation of his will, They ſhall ſee his face, and his name ſhall be written in their foreheads, Rev. 22.4. 2. For a full manifeſtation of his favor; So the Church is ſaid To ſeek the face of God: And the Lord is ſaid to cauſe his face to ſhine upon his Saints, Pſal. 67.1. 3. A perfect viſion of his glory, and ſo heaven is a ſeeing of God face to face, 1 Cor. 13.12. And in …ll theſe reſpects Chriſt is ſaid to be the Angel that diſcovers the face of God unto the Saints. And it is by this laſt manifeſtation that they are made impeccable.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

p. 2193. The Lord doth ſuffer his people to lie under the power of the temptations of Satan: which I confeſs is a very great miſery, ſo to be ſubjected unto an unclean ſpirit, that he ſhould have acceſs unto our ſpirits, and a mans heart ſhould be as an Anvil for the Devil to form and faſhion his luſts upon. It was one of the greateſt abaſements of Chriſt, that his holy and gracious Spirit ſhould be ſubjected at leaſt to the curſed and blaſphemous injections of Satan: but the Prince of this world came, and found nothing in him; but he doth ſeldom come near us, but he doth touch us, 1 Joh. 5.19. tactu qualitativo: for there is nothing that Satan can ſuggeſt, but there is a ſeed and a principle in us; and ſo far as it takes with the ſeed, there is ſomething in us that windes with it; it is as well Partus cordis, as Seminarium hoſtis. And therefore although it be a diſtinction which ſome Divines do uſe, that if there be no conſent on our part, it is our miſery, but not our ſin: yet I conceive it is a hard thing for a ſoul to ſatisfie p. 220himſelf in this, that there being a corrupt principle in men which doth cloſe with every thing that Satan ca… inject, that there is nothing in me tha… doth cloſe with ſuch a temptation … and its ſo much the more miſery, becauſe it is an act and fruit of that ancient ſelling of our ſelves unto Satan, and therefore it is juſt with God, in a degree, to leave the beſt of the Saints under his power: for, Quod venditu… tranſit in poteſtatem ementis. But ſeeing it is the will of God, and a mans duty to ſubmit, and to gird himſelf unto the battel, though we wreſtle not with fleſh and blood, but with ſpiritua… wickedneſs in heavenly places, Eph. 6.12. yet we are to fight the good fight of faith; go forth under the banner of Chriſt, who hath promiſed to tread Satan under foot ſhortly, Rom. 16.20. Chriſt was led of the Spirit into the wilderneſs: How did the Spirit lead him? by ſweet and ſecret motions. Chriſt having received the Spirit as an unction, this ſame Spirit was the guide of his way, the orderer… of all the acts of his humane nature; p. 221ſo he is alſo the guide of our ways, …nd the guidance of this Spirit Chriſt doth follow; and though he meet with a temptation, yet doth he ſubmit to the permitting will of God therein.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

p. 1475. From the glorious ends that God doth accompliſh by his permiſſions.

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

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

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

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

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

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

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

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

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

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

p. 251And in all theſe ſenſes I conceive the word is here to be taken, that their minds are quieted and calmed under the diſpenſations of God; ſeeing the Lord would have it ſo, therefore they do forbear either to ſpeak or to act againſt it.

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

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

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

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

p. 252So it was with theſe men here, they held their peace, they did forbear to diſſwade Paul, or to do any thing that might hinder him from the enterprize which they ſaw it was the will of God he ſhould undertake, what difficulty or hardſhip ſoever he under-went in it, or whatever the ſucceſs of the work may be.

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

In the handling of it, I will ſhew you,

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

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

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

Laſtly, the application hereof to our ſelves.

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

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

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