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

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

p. 2562. When the ſoul of man is brought p. 257into a full and perfect ſubjection to the will of God, then is there a conſtant quietneſs and tranquillity maintained in it, which will appear by theſe demonſtrations.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Secondly, The dangerous uſe that p. 279the Devil makes of ſuch a diſtemper.

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

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

Firſt, The ſinfulneſs of an unquiet ſpirit.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

3. The grounds of this doctrine are theſe.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

FINIS.