SERMON XV – Thomas Manton

Quest. But why was he warned so often?

Answ. That he might be throughly prepared. God doth not love to take his Children unprovided. Paul was not sur∣prized, but had warning upon warning of his present danger. If a sudden and unexpected Flood of Miseries break in upon us, it is not because we want warning, but because we will not take warning. When we are well at ease, we will not think of Death, and the Cross; and therefore if we be unpro∣vided, we may thank our own Security.

II. The carriage of the Saints upon this occasion. And there we may take notice of four things.

• 1. The intire Affection of the Disciples to Paul who had done them good, [They besought him. &c.]
• 2. Paul‘s intire Affection to God, [Yet he would not be perswaded.]
• 3. Their Discretion, [when he would not be perswaded, they ceased.]
• 4. The Ground of their Discretion, their Piety, [They said, The Will of the Lord be done.]
•  

1. Their entire Affection to Paul. Both we, and they of that Place, besought him, that he would not go up to Ierusalem, v. 12. This Intreaty did not proceed from Self-love, for they were resolved to go with him, vers. 15. but Zeal for God’s Glory. The Lives and Liberties of those that are emi∣nent Instruments of God’s Glory, are very dear and precious to God’s faithful People. Paul declares of Aquila and Priscil∣la, Rom. 16:4. For my Life laid they down their own Necks. And, Acts 19:31. His Friends desired him, that he would not adventure into the Theatre. They have them in singular Love for their Worth’s sake, and therefore when they are in danger they weep sore, Act. 20:37. And when they are dead they make great Lamentation. Devout Men carried Stephen to his Bu∣rial, and made great Lamentation over him, Acts 8:2. As the Israelites said to David, 2 Sam. 21:17. Thou shalt go no more out with us to Battel, that thou quench not the Light of Is∣rael; that is, lest the Glory and Splendor of the Nation pe∣rish with thee. The Loss of a good Magistrate is a great Loss; and such Instruments are not easily had again when once lost.

But was this well done to perswade him?

Yes; for though the Prophet had foretold what Paul should suffer, yet we know of no Command they had to the contrary. All Desires against God’s secret Will are not un∣lawful, when we afterwards submit to his revealed Will. 1 Kin. 8:18. And the Lord said to David my Father, Where∣as it was in thine Heart to build an House unto my Name, thou didst well, that it was in thy Heart. And yet that was against God’s secret Will; it was in his Heart to build God’s House, and it was no Sin, for there was no Command to the contra∣ry. So here, they were to desire the Preservation of so pre∣cious an Instrument as Paul was; yet Satan might have a hand in it, from their Perswasion to weaken his Resolution. Satan often laboureth to take us off from our Duty by the perswa∣sion  of our loving Friends, who mean us well in what they say to us. Mat. 16:22, 23. When Christ had told of his Suffer∣ings at Ierusalem, Peter said, Be it far from thee, Lord, this shall not be unto thee. Our Saviour replied, Get thee behind me Satan. Who would have thought, that Christ’s Disciple should have been Satan’s Instrument, and then when speaking in Love to his Master? Therefore we must not measure their Counsel by their good Meaning, but by God’s Word; and be deaf to all Relations, that we may discharge our Duty to God. See Deut. 13:6, 7. In our Affections to eminent In∣struments to God’s Glory, there may be much of carnal In∣firmity.

2. Here was Paul‘s firm Resolution; He would not be per∣swaded.

Did Paul do well in this? How doth this agree with that Character of Heavenly Wisdom, that is easy to be entreated? Jam. 3:17.

I answer: In our Duty it is praise-worthy to be easy to be intreated, but not from our Duty. Paul went bound in the Spirit to Ierusalem; ke knew the Will of God, and there∣fore though they did even break his Heart, they could not break his Purpose. No Perswasions of Friends, no Appre∣hensions of Danger, should turn us out of the Way wherein God commands us to walk. No Perswasion. So Christ, when desired to avoid Suffering, which was the End of his coming into the World, rejected the Motion. It is notable, the Lord Jesus with the same Indignation rebuketh Peter disswading him from suffering, as he did the Devil tempting him to Ido∣latry. See Mat. 16:23. compared with Mat. 4:10. No Dangers. Here were Dangers threatned. Agabus foretold Bonds, the Spirit foretold Bonds, others told him of Bonds, yet Paul was not perswaded. So when the King of Babylon threatned the three Children, they resolutely answered, Dan. 3:18. Our God, whom we serve, is able to deliver us: but if not, be it known unto thee, O King, that we will not serve thy Gods, nor worship thy Golden Image. And therefore Paul rebukes them, for they were weeping when they saw his Resolution, What mean you to break my Heart? For I am not only ready to be bound, but to die at Jerusalem for the Name of Christ. A little to clear the Expression by the way.

Is it not a good thing to have a broken Heart? And are not they that further it to be commended rather than repro∣ved?

I answer, There is a twofold Heart; a Heart that is hard against God, and soft for God; and a Heart that is hard for God, and soft against God. The first, when it is bold in sinning, but fearful and soft in Troubles. As Deut. 20:8. The fearful and the soft-heartea. But now the Heart which is hard for God, and soft against God, is the Heart which is a Coward in Sin; but like a Lion, undaunted in all manner of Sufferings. They will trust in God, though he kill them, and can confront the greatest Dangers; and yet tremble at the least Offence against God, and dare not do it. Now saith Paul, You break my Heart, that is, even weaken my Courage, and take me off from my Purpose.

3. Observe their Discretion, That, when he would not be perswaded, they ceased. Either Paul told them what Intimati∣on he had from God, or else they thought so wise a Man as Paul would not thrust himself upon danger without a War∣rant. It is the Disposition of humble Spirits, not to be pe∣remptory of their own Conceits, but to submit to those that are wiser than themselves. Mat. 3:15. Iohn would not at first admit Christ to his Baptism, out of Reverence to him, and Humility. But saith Christ, Suffer it to be so now. When he was informed of Christ’s Mind, then he suffered him. So those that were so zealous for enclosing of the common Sal∣vation, When they heard that God had granted Repentance unto Life to the Gentiles, they held their Peace, and glorified God, saying, Then hath God also to the Gentiles granted Repentance unto Life, Acts 11:18. It sheweth, we should not be too stiff in our private Conceits and Humours, when a plain Evi∣dence appeareth to the contrary; a Lesson that Men have great need to learn.

4. Their Piety, the Ground of their Discretion, The Will of the Lord be done. The Scripture speaks

• (1.) Of God’s determining and decreeing Will, Eph. 1:11. He doth all things according to the Counsel of his Will.
• (2.) Of his approving or liking Will. Rom. 12:2. That ye may prove what is that good, acceptable, and perfect Will of God.

The Text speaks not of his commanded, but of his intended Will; not of his Will to be done by us, but of his Will to be done upon us. God’s intended Will is either, (1.) Secret, before the Decree bring forth the Issue and Event. (2.) Or else declared by the Event. While it is secret, we pray for the Accomplishment of it. Ier. 29:11. I know the Thoughts that I think towards you, &c. And we conceive all our De∣sires with submission to it. But now we speak of his Will re∣vealed and declared in his Providence. There is a Submissi∣on required to both.

First, To God’s intended Will, while it is yet kept secret.

That in every Business we should ask his Leave and Bles∣sing. It is a piece of Religious Manners to begin with God.

(1.) His Leave. As Iudg. 1. 1. Shall I go up, and fight against the Canaanites, or shall I not? And thus Iehoshaphat would enquire of the Prophet, Shall I go up to Ramoth-Gilead, and prevail? The honest Heathens had this Principle, A Iove Principium, that every Action was to be begun with God. Balaam had a Conscience this way, he would enquire of God before he would proceed either to curse or bless. By this Means we acknowledge God, our Dependance upon Him, and his Dominion over us. It is Robbery to use any Goods without the Owner’s leave. We and all ours are the Goods of God. God hath such a Dominion over us, as a Man hath over his Goods; not only a Dominion of Jurisdiction, as Governor in Law, but a Dominion of Propriety. Therefore in Journeys, in removing of our Dwelling, in disposal of our Children, God must not be left out, but be treated with in the first place.

(2.) His Blessing. When the Event is uncertain, beg the Lord’s Concurrence, and the Blessing of his Providence. Ier. 10:23. O Lord, I know the Way of Man is not in himself: it is not in Man that walketh to direct his Steps. Man cannot manage his own Actions with any Comfort or Success, there∣fore we must beg it of God, whose Will doth all in the Case. So Gen. 24:12. And he said, O Lord God of my Master Abra∣ham, I pray thee send me good speed this day. We are to de∣sire all may speed while we are in God’s way. It is a vain thing to promise our selves great Matters without the Leave and Blessing of Providence; for our Lives and Actions, and all which concern us, are in God’s hands.

2. We must refer the Event to his Determination. This is a great Part of Trust in God, and of Quietness of Mind when we are so perswaded of the Lord’s Goodness, Wisdom, and Power, that we leave the Event to him, and refer it, that he shall cast it as he pleaseth, being so sensible of the Power of his Providence, and so confident of the Goodness of his Conduct. Submitting all things to God’s Will after the Event, is Patience; and submitting all things to God’s Will before the Event, is a notable piece of Faith. When I trust God absolutely, let him do with me what he pleaseth; but I know he is a good God, and he will do nothing but what is good, and what is for the best. We are obliged in all things we design to be subordinate to God’s Will, and to accept of it. Rom. 1:10. Making request, if by any means now at length I might have a prosperous Journey by the Will of God, to come unto you. Jam. 4:15. We ought to say, If the Lord will. 1 Cor. 4:19. But I will come to you shortly, if the Lord will. So in many other places. This was a Truth evi∣dent to the Heathens. Plato brings in Alcibiades, asking Socrates, how he should speak of future Events, and in what manner he should express himself. And Socrates answers, Even as God will. To use such an express Reservation in all our Undertakings, is profitable to beget Reverence in our∣selves, and to instruct others. Thus far the Light of Nature teacheth Men. I confess it is not absolutely necessary in all Cases to express our selves so, but this Disposition should be in our Minds. 1 Cor. 11: 34. And the rest will I set in order when I come. He doth not say there, If God will, but yet he reserves that. I speak this as the lowest thing, that we be not too confident of Events, but refer them to the Lord’s Will. But a Child of God goeth higher, he knows he hath a good God, a Heavenly Father, which guides all things in Wisdom, Power, and Goodness. And the Event may be against his Desires, Appetites, Conceits, Fancies; but he knows God will govern and do better for him than his own Choices. He trusts all to God.

3 Our Purposes and Desires must be so moderated, that we may be fore-armed for all Events, 2 Sam. 15:25, 26. If I shall find Favour in the Eyes of the Lord, he will bring me a∣gain, and shew me both it and his Habitation. But if he say thus, I have no delight in thee; let him do with me as seemeth good unto him. Such an holy Indifferency should there be upon our Spirits, that we should be like a Die in the Hand of Providence, to be cast high or low, according as it falls. When we are over-earnest for temporal Blessings, we do but make a Scourge, a Snare, and a Rod many times to our selves. For when God’s Will is declared to the contrary, this fills us with bitter Sorrow; and obstinate Desires pettishly sollicited, put us upon great Vexation and Disappointment; and that layeth us open to Atheism, and Distrust of God, the Conduct of his Providence, and the Promises of the Invisible World. Therefore, until God hath declared his Pleasure, there must be such Moderation, as to be prepared for all Events.

4. When the Event depends upon a Duty, we must do the Duty, and refer the Event to God, 1 Cor. 9;16. Necessity is laid upon me, yea wo is me, if I preach not the Gospel. It is a base Principle to say, we must be sure of Success before we will engage for God; No, when there is an apparent Duty, we must do our Duty, and trust God with the Event.

5. In a dubious Case observe the Ducture and Leading of Providence. The Israelites were not to remove, but as they saw the Pillar of Cloud before them: And so in all things, the Happiness of which depends upon God’s secret Will, see what God’s Providence will lead you to. Acts 16:10. We endeavoured to go into Macedonia, assuredly gathering, that the Lord had called us to preach the Gospel unto them. Sometimes we are left to gather and collect from our own Reason, what such or such a thing means. Now after earnest Prayer, when the fair Course and Tendency of outward Circumstan∣ces lead us, we may look upon it as the Way of God’s Pro∣vidence for our Good. It is said, Ezra 8:21. I proclaimed a Fast, that we might afflict our selves before our God, to seek of him a right Way for us, and for our little Ones, and for all our Substance. How did they know the Lord was intreated for them? Why, after Prayer they found such an over-ruling Instinct, such a fair Invitation of Providence, that from thence they apparently gathered, this is the right Way the Lord would have us walk in. This is the Direction to be given to Christians, when the Event is uncertain.

But when the Event is declared in God’s Providence, then we have nothing to do, but plainly to submit, and that very  quietly and contentedly, with Hope and Encouragement in the Lord. And that is the main Point,

Doct. That it is the Duty of all God’s Children, to be willing to submit themselves to the Dispensation of God’s Providence, in whatever befalls them or theirs.

In this Point there is,

1. Something implied, That all things come within the Guidance of God’s Providence.

There is Nothing so high, but God doth it. Dan. 4:35. He doth according to his Will in the Armies of Heaven, and a∣mong the Inhabitants of the Earth; and none can stay his Hand, and say unto him, What doest thou? The Sun doth not shine by Chance, nor the Rain fall by Chance.

There is nothing so Mean, but it is under God’s Provi∣dence. Mat. 10:29, 30. Not a Sparrow lights to the Ground without your Heavenly Father. A mighty Support unto Christi∣ans in their Affliction.

There is nothing so bad, but the Lord can turn it to good. Gen. 50:20. Ye thought it for Evil, but God meant it for Good.

There is nothing which happeneth from wicked Men to his Children, but the Lord hath a hand in it. job 1:23. The Lord hath given, and the Lord hath taken, &c. It is Chrysostom‘s Gloss upon that Place, He doth not say, the Thief, the Sabean, the Chaldean, hath taken; no, but the Lord hath taken, the same God that gave it. If it come from Satan, God hath a hand in it; for many of job‘s Troubles and Afflictions, especially upon his Body, came immediately from Satan; and yet he saith, (job 6:4.) The Arrows of the Almighty stuck fast in me. They were the Arrows of the Al∣mighty,  though shot out of Satan’s Bow. This certainly is implied, that God hath a Will, Hand, and Providence, in all those things which are most contrary to us. The Will of the Lord is to be seen.

II. That which is exprest, is, That we ought to submit to the Providence of God.

I shall prove it,

1. By the Example of the Lord Jesus Christ. Mat. 20:39. Father, not as I will, but as thou wilt. He had more to lose than any of us have, or possibly can have; the Comfort and Influence of the Presence of God in a personal Union; and more to suffer: yet he submits, and professeth a full Sub∣jection to his Father’s Will. His Cup was a bitter Cup, which made him sweat Drops of curdled Blood: yet he was willing to drink it, even the Dregs, since it was his Father’s Will. But let me fully vindicate the Will of our Lord Jesus Christ.

Obj. You will say, Christ desires it to pass: Mat. 26:39. Father, if it be possible, let this Cup pass from me. How could Christ make an Offer of Prayers repugnant to God’s Will and Purpose? He knew it was the Will of his Father that he should suffer many things and be slain, and had rebuked Peter resisting the Souldiers. The Cup which my Father hath given me, shall I not drink it? Joh. 18:11.

Many Answers may be given for the clearing of this Matter.

1. We must know, contrary to the Monothelites, That there was a double Will in Christ, as there was a double Na∣ture, Divine, and Humane. These are not contrary, but yet Page  281 distinct. The Divine Nature would, because it was necessary to our Redemption. The Human Nature was to shew a rea∣sonable Aversation of what was destructive to it; and yet the Human Nature did not contradict the Will of God, because he did it not absolutely, but only conditionally, Father, if it be possible.

2. There is a deliberate Elective Will, and a Natural Vel∣leity. Now mark, the Human Nature did except against his Suffering, not with a deliberate elective Will, but only by a natural Velleity. There is a resolute Will, which overcometh all Impediments; and there is an innocent Desire, shewing it self in a simple Complacency in that which is good, or a Displicency to that which is evil, but goes no farther. Apply this to the Business in hand. When Christ would have the Cup pass, it is not meant of his resolute and effective Will, but only of his Will, expressing a simple Displicency of the Human Nature to what is destructive to it.

Aquinas gives us another Distinction, There is a Will natu∣ral and indeliberate, and a Will deliberate and elective. The one sheweth the sudden Inclination of Nature to what is good for us, as we are living Creatures; the other is an Act of Rea∣son, as we are reasonable Creatures. The natural Inclinati∣on of all Creatures is to preserve themselves; but the Delibe∣rate Will chuseth what the Understanding judgeth to be good, all Circumstances considered. The Inclination of Na∣ture flees Death and Torments, but Reason submitteth to it. As for Instance, A bitter Potion is against the Inclination of Na∣ture, for as we are living Creatures, we would be put to no pain; but the reasonable Creature by an elective Will takes that bitter Potion for Health. Cutting off a gangreen’d Mem∣ber is against the first Inclination of Man, as a living Creature; we submit to it as a reasonable Creature, lest it corrupt the whole Body. So in the Martyrs, the Flesh could not but be against Sufferings, being contrary to their well-being as living Creatures; but the Spirit, that is their Reason, guided by  Grace, submitted to the greatest Torments for the Glory of God. Thus the Lord Christ saith, Let this Cup pass. There was the inclination of an Innocent Nature declining so dread∣ful an Evil; but yet it was his Meat and Drink to do his Fathers Will, therefore, not my Will, but thine be done.

Others to the same purpose. There were two things wil∣led by Christ; one was Bonum Naturae, the good of Nature; the other was the Glory of God with our Salvation. And the first was desir’d but subordinately to the second. So that the Lord Christ is a notable Pattern; that our Appetites, and De∣sires are not to be according to the Interests of the Flesh, but for the Glory and Honour of God and the good of others.

The next Pattern we have is David, a Man after God’s own Heart, in 2 Sam. 15:25, 26. Behold, here am I, let him do to me as seemeth good unto him. What a meek submission was here to God’s Pleasure? resigning up his Person, Crown and Estate, to the wise and gracious disposal of God; to receive a Benefit, or Punishment, as the Lord should determine. Da∣vid sets his Name to a Blanck, and bids God write what he pleaseth. It is hard for us to consent to known Articles, but David wholly referreth himself unto God, Let him do what seemeth good unto him.

So Abraham the Father of the Faithful, how contentedly doth he speak? and he thought no other but that Isaac, the Son of the Promise, should be sacrificed, Gen. 22:8. When his Son asked him, Where’s the Burnt-Offering for Sacrifice? and he answered, My Son, the Lord will provide an Offering, and so they went on their way together. When God declareth his Will not only contrary to our natural Affection, but our gracious hopes; when he taketh away Instruments upon whose Life his Glory seems to depend, we have the same Answer, God will provide.

The next shall be of Eli, 1 Sam 1:18. It is the Lord, let him do whatsoever he pleaseth. When the Sentence was past, he hum∣bly  submitteth. He doth not murmuringly say, must I bear the punishment of my Sons Iniquity? their Will is not in my power: if they be wicked, let them answer for it. No, It is the Lord, and his Will must stand: It is the Lord, who is too just to do us wrong; too good to do us hurt.

The next shall be the great Doctor of the Gentiles, St. Paul, 2 Cor. 12:7, 8, 9. And for this I besought the Lord thrice; He knocked thrice at the Throne of Grace, as Christ praied thrice, and Elijah praied thrice for Rain. Well, but the Lord made him no answer, But my Grace is sufficient for thee. The Thorn in the Flesh, some painful Disease or Affliction must con∣tinue. And what saith Paul? Most gladly therefore will I ra∣ther glory in my Infirmities, that the Power of Christ may rest upon me; therefore I take pleasure in Infirmities, in Reproaches, in Necessities, in Persecutions for Christ’s sake. He doth enter∣tain it with some kind of chearfulness and Thanksgiving, if he may have Experience that the Grace and Power of Christ may rest upon him; it is enough that God’s Will is fulfilled, though it be with our pain and loss.

Now let us Consider,

• I. Wherein this submission consists.
• II. Upon what Grounds we ought to submit.

I. Wherein this submission consists.

Negatively, It is not to be insensible. Godliness doth not teach Men Stoicism, to harden themselves under the Rod of God. The Lord complains of that, Jer. 5:3. I have stricken them, but they have not grieved, &c. We must lay his Hand to Heart as well as his Word. We are not to be like the Cor∣ner-Stone which bears the whole weight of the Building and feels nothing. There are two extreams, slighting the Hand of God, or fainting under it, Heb. 12:5. and slighting is worse  than the other. There is no Patience where there is no sense and feeling. Certainly there can be no improvement, where there is not a feeling the Rod of God, the strokes of his correcting Hand upon us.

But Affirmatively. There is in it,

1. A work of the Iudgment, which subscribes to the Justice and Goodness of the Dispensation, that it is just. Dan. 9:7. O Lord, Righteousness belongeth unto thee, but unto us confusion of Face. It is a smart and dreadful Correction, but the Lord is Righteous. And to the Goodness of it, Isa. 39:8. Good is the Word of the Lord. Though it was a terrible Word, yet the submission of a sanctified Judgment calls it good.

2. The act of the Will, is accepting of it; Lev. 26:41. If they shall accept of the punishment of their Sin. There’s a consent and choice of the Will: such a perfect correspondence be∣tween the Temper of a Gracious Heart, and the Will of God: they take it well and kindly from God, that it is no worse; as a Patient takes bitter Pills for his Good. There are some kind of Reluctancies of Nature, but their over-powering Judgment and Will doth approve and accept. Afflictions are to be taken as a Potion, not as a Drench, not forced upon us whether we will or no: we must accept of them, take them down our selves; it is a bitter Cup, but it is of our Heavenly Physicians tempering. Seneca a Heathen could say, Deo non pareo, sed assentio ex Animo; I do not meerly submit to Divine Providence, but consent to it. A strange thing that a Hea∣then should say so. It is good, and so we accept it: not barely out of Necessity, and by a Patience per force, but there is a willing submission to what the Lord ordereth concerning us.

3. There’s a Command reached out over the Affections of Anger, and Sorrow. 1. Anger, that we may not fret against the Lord, Psal. 37:1. Fret not thy self against evil doers. Many times when words are kept in, there’s a secret rising, and swel∣ling  of Heart against God’s Providence: As an Oven stopped up, is the hotter within. So though it may be words do not break out, yet the Heart boils, riseth, and dislikes God’s dealing. Psal. 62:1. My Soul keep silence to God. Not on∣ly my Tongue, but my Soul. Thoughts are as audible with God as Words; therefore there’s a Command upon our Anger and Indignation, that it may not swell and rise up against God’s Providence. 2. Upon our Sorrow, that it may not run into Excess, causing disorder. We are allowed to grieve, but with temper and moderation. To be horny, flinty, dead, and sensless what-ever breaches are made upon us, doth not suit with the temper of a Christian. Christ hath legitimated our Fears and Sorrows, for in the days of his Flesh he had his Tears, Sorrows, and Groans; therefore 1 Cor. 7:31. mourn we should but as we mourned not. If the Affection be stub∣born and boisterous, it must be cited before the Tribunal of Reason. We must give an Account of it; Why art thou cast down, O my Soul? hope thou in God, Psal. 42:5. The upper part of the Soul checks the Excesses of the lower part, when it’s Commands are slighted.

4. The Tongue is bridled, lest discontent plash over. As Aaron held his Peace, Lev. 10:3. It was a sad stroak, but it was the Lord. He kept his Tongue from murmuring against God. If there be a Fire kindled in our Bosoms, we should not let the Sparks fly abroad. Murmuring is a taxing of God, as if he dealt hardly and unjustly with us; and if it vents it self, it is more to his dishonour. Job 40:4, 5. Behold I am vile, what shall I answer thee? I will lay my Hand upon my Mouth. Once I have spoken, but I will not answer: 〈◊〉 twice, but I will proceed no further. Iob was resolute enough before to fill his Mouth with Arguments; if once he could meet with God, he would reason the case with him, but presently is damped at God’s appearance; and when his Passions were a little calm∣ed, he renounceth his former bold resolutions, and would no longer give vent to his Distemper, and is resolved to be si∣lent before God, and to give over his plea, and bury all his discontented thoughts in his own Bosom. As if he had said, Once in my Foolish Passion I was complaining of thee, and desirous to dispute with thee: It is time to give over that de∣bate, and humbly to submit.

II. What are the Grounds of this Submission? For Pati∣ence is wise and considerate, and proceeds upon solid Reasons; as Impatience is rash and unreasonable.

1. They see God in his Providence. Psal. 39:8. I was dumb, and opened not my Mouth, because thou didst it. That’s the first Principle of submission; surely God hath a hand in it. Isa. 38:15. What shall I say? he hath spoken to me, himself hath done it. That Passage, though it be in a Song of Thanksgiving, doth not relate to the Deliverance, but the Affliction, the Disease and Sentence of Death which he had received. There is A∣theism and Anti-Providence in our Murmurings. If we did see God at the end of Causes, we could no more murmur a∣gainst his Providence, than we can against his Creation. You would laugh at that Man that should murmur and complain because God made him a Man, and not an Angel: It is as ri∣diculous to oppose your selves against the Will of God in other Dispensations. And the more immediately the Affliction comes from God, the greater our submission should be; as in Sickness, and Death of Friends and Relations, It is the Lord. But if subordinate Instruments be used in bringing on the Af∣fliction, every Wheel works according to the motion of the first Mover: All the Links are fastned to God’s hands; there∣fore if we look no higher than the Creature, we murmur, and break our Teeth in biting at the next Link. David was so far from opposing God, that he bears the contumely of the Instrument, 2 Sam. 16:11. Let him alone, for the Lord hath bid him curse. That was a time of Humiliation, not Revenge. If  God will admonish us of our Duty by the injuries of Men; and cure our Impostume with the Razor of their sharp Tongue, we must be content. To resist lower Officers of the State, is to contemn the Authority with which they are ar∣med. They could not wag their Tongues without God.

2. That God hath an absolute Sovereignty to do what he will: Rom. 9:20, 21. Shall the thing formed say to him that formed it, why hast thou made me thus? Hath not the Potter power over the Clay? We are in his Hands, as the Clay in the hand of the Potter. His Supreme Right, and Dominion over the Creatures, to dispose of them according to his Pleasure, should be often thought of by us. Job. 9:12. Behold he taketh away, who can hinder? who shall say unto him, what dost thou? He hath an absolute Dominion, and is not accountable to any. A Man may do with his own as he pleaseth. Why should we not allow him the common Priviledg of all Proprietors? A Man may cut out his own Cloth as he pleases. If God deprive us of any enjoyment, there is no resisting him by force, seeing God is Omnipotent; nor ought there to be any question to be made of the Justice of the Fact, seeing he hath absolute Do∣minion, and is not accountable to any. All Creatures are in his Hand, to dispose of them as he pleaseth: and sometimes he sees fit to take them away in a violent manner, so as may most affect the Parties interessed, and shew us his Sove∣reignty. He will do it in his own way, by arming the Thoughts and Humours of our own Bodies against us. Here our Subjection to God must begin, till he be pleased to give some farther account of his dealing with us. Job 33:13. Why dost thou strive against him? for he giveth not account of any of his Matters. Before what Tribunal will you call the Lord? Where will you cite him to answer for the wrong done to you? This Sovereignty of God doth exceedingly calm the Heart; God hath right alone to govern the World. He did govern it before we were born, and will do it when we are  gone. He deposeth Kings, and disposeth Kingdoms, and all Affairs as he will. Men must not prescribe Rules to God, nor limit his uncontroulable Authority: Our work is not to dis∣pute and quarrel, but to obey and submit in all things.

3. This Sovereignty of God is modified and mitigated in the dispensation of it with several Attributes. As

(1.) With Infinite Iustice. Deut. 27:26. When every Curse was pronounced they were to say, Amen, let it come to pass, for ’tis just. All that we suffer is deserved, Nay, less than our Iniquities deserve. Ezra. 9:18. As the restored Israelites acknowledg, when they were in Babylon, they might have been in Hell. Job 34:10. Far be it from God that he should do wickedness, or the Almighty that he should commit Iniquity. All such thoughts are to be rejected with abhorrence and indig∣nation. We have strange conceptions and thoughts of God when under a Temptation; ver. 23. He will not lay upon Man more than right, that he should enter into Judgment with God. No, he goeth on just and sure Grounds, though we do not always discern them.

(2.) God doth it too with great Faithfulness, they look on all Afflictions as federal Dispensations, as Appendages of the Covenant of Grace. Psal. 119:57. In very Faithfulness thou hast afflicted me. Mark, he doth not say, notwithstanding thy Faithfulness, but [in] Faithfulness he performs his Cove∣nant. When he thresheth us, it is to make our Husksfly off; that he may quicken us to a serious Remembrance of himself, and of the Duties we owe to him.

(3.) It is ordered with great Wisdom: For God is a God of Iudgment. Isa. 30:18. He knows what is best for his People. We think this and that best, but God is wiser than we: when many Providences fall out, we think it would be better for the Church if it were otherwise. But this is to tax God’s Wisdom, and charge him with want of Love and Tenderness towards his People, they are dearer to him than they are to  you. Chrysostom shews how we take upon us to order Affairs, he brings in an Instance of a Man that is very kind to the Poor; if he dies they are undone: Have you more care of them than God their Maker? Iob did not eat his Morsels alone, but the Poor did eat his Bread, and were cloathed with his Fleece, therefore the sides of the Poor are said to bless him. Cannot God provide for the Poor without Iob? So in like cases, for the Churches sake. This Providence seems to tend altogether to evince; but God knows how by these and these means to provide for his People; and you must not prescribe to him. It was Blasphemy in Alphonsus to say, Si Deo à consiliis adfuisset se consultius multa ordinaturum;

4. With much Love. For he that hath the Wisdom of a Father, hath also the Bowels of a Mother. A Mother may sooner forget a poor shiftless Child, than God will forget his People, Isa. 49:15, &c. There’s a great deal of Love shew∣ed in our Afflictions. Sometimes in mitigating them. 1 Cor. 10:13. God is faithful, who will not suffer you to be tempted above what you are able to bear. And as Iacob drove on, as the little ones were able to bear; so the Lord suits his Conduct, and lays on the Affliction, as his People are able to bear. Ca∣stles are Victuall’d before they are Besieged. After great Comforts, then comes Affliction. Heb. 10:32. After you were enlightned, ye endured a great fight of Affliction. Then again, in refreshing their Troubles with many gracious Experiences.  The Lord doth things which seem very bitter to the carnal Sense, and Gust; but when he hath defecated and refined our Taste, then he sheds abroad his Love into our Hearts by the Holy Ghost, Rom. 5:3, 5. Their Adoption is cleared up, and the loss of outward Comfort is accompanied with a greater increase of Spiritual Comfort. Again, he shews his Love in ordering all things for their Good, Rom. 8:28. Out of what Corner soever the Wind blows, it blows good to the Saints. Arise, O North Wind, and blow thou South, &c. North, and South, contrary Points, Cant. 4:16. yet the Spices of his Gar∣den flow out. That which is against our Will, is not against our Profit. God is still pursuing what is for his own Glory and Good of the Elect. So all that falleth out is either Good, or will tend to Good.

USE.

This teacheth us upon what Grounds there should be such a submission to all Personal and Domestical Calamities which may befal any of us, and to all that befal the Church. It is the Will of God, and that’s the great Ground of com∣posing the Heart whatever falleth out. When-ever you hear of the increase of Violence, or any Resolution against the People of God, this should calm us, The Will of the Lord be done. God knows what is best for his People. This is an everlasting Ground of Comfort, that we are still in God’s Hand’s, and whatever befals us, it comes by his special Pro∣vidence, even by his that numbers the Hairs of our Heads, and who carves out every condition to us. Deut. 33:3. Surely he loved his People, all the Saints are in his Hands. When the Disciples were sore troubled and affrighted, Joh. 6:20. Iesus comes to them and said, Be not afraid, ’tis I that order this. There are many remarkable Passages in that Story. The Dis∣ciples were in the dark of the night overtaken with a mighty Storm, and for a long time did not know what would become of them; the Text saith, they had rowed about twenty five, or thirty Furlongs before Christ appears: Christ seeth it not fit to appear at first, but lets the Trial go on until it be a Trial indeed. Now about the fourth Watch of the Night Jesus passed by, Mark 6:48. that’s the Morning Watch, and then Jesus appears to them. We are very tender of our selves, and soon think we are low and tried enough; therefore would fain be delivered, but our wise Lord seeth we need more. When Christ came, then their fears are increased; Christ came walking upon the Water, and they thought it was a Spectre. Spirits broken with troubles are very apt to take in afflicting impressions from every thing they see and hear. The very way of our Mercies may be matter of terror to us. At length he discovereth himself, ’tis I, be not afraid. I walk up∣on that Water which seems to be ready to swallow you up. I that raised the Waves, know how to still them. Here’s that which may allay all our disquiets and fears. Remember, it is not the Instrument but Christ, and God must be eyed, and the Will of the Lord be done.

In our darkest Condition God seeth us, when we do not see him. Psal. 73:22, 23. and Job. 23:9, 10. I looked on the left hand where he doth work, but I cannot behold him: he hideth himself on the right hand that I cannot see him. But he knoweth the way that I take: when he hath tried me, I shall come forth as Gold.