to whom God hath given a large portion of the grace of his Spirit. No. God gives according to his good pleasure.

(3.) Despair not therefore. If thou wantest grace, go to God for more. He gives according to his own good pleasure. Many complain they are sinners, dead, dull, indisposed. Go to God. He gives sharpness of wit to the dull, but according to his good pleasure. More hurt and hindrance comes ordinarily from the abundance of God's gifts of this sort than good. For it may be God sees thou wilt be hereby lifted up and extolled, as Paul was; and therefore for thy good he withholds it from thee. Vex not thyself therefore for the want of that which, if thou hadst it, would turn to thine own bane.

Take heed how thou insultest over others, that as yet are not wrought upon. It may be their hour is not yet come; and therefore use thou all means to do good to such as stand in need. God appoints times and seasons, when and what means he will bless. Thou mayest be the instrument to convert thy brother.

And above all take heed of self-conceit. God gives thee all, and if it be not of or from thyself, why shouldst thou boast, or be lifted up? Be therefore content, and repose thyself on God. What though perchance thou wantest outward means and worldly riches? Pass not for them. Thank God that he hath wrought a spiritual change in thee. He hath given thee the main. I am sure thou wouldst not change thy estate for all the riches in the world, nor pomp and pride thereof. And if thou findest a decay of the sense of God's love and favour towards thee, seek it of him, but with submission. What if thou findest an ebb of goodness in thee? and that it is not with thee now as formerly it hath been, that thou art more easily overcome with temptation, and that thou canst not wrestle as once thou couldst against thy corruptions? Know, God he gives his power to work and fight, as his pleasure is. God by suffering thee thus to be foiled, tells thee that the work is not thine own, but his, and that he gives and bestows increase as he pleases. Take notice therefore of these things. Thus far have we spoken of the words simply considered.

Now, let us come to them, as they have relation one to another, and particularly of the force of the reason. 'God gives the will and deed, according to his own good pleasure:' therefore fear, and take heed how thon neglectest the means. Fear exaltation of spirit, and trust not on outward means. David, that holy man, he had a touch of this: Ps. xxx. 6, 'I said in my prosperity, I shall not be moved.' Fear how thou vowest anything in thine own strength in time to come; for in that St James gives a good instruction, You ought to say, If the Lord will,' iv. 15. Submit thyself to him, for he gives the power to will and to do, according to his own good pleasure.'

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Doct. It ought therefore [to] be an encouragement to a Christian to work, when he considers that God works the will and the deed, according to his good pleasure. That God is willing to give the will and the deed' in obedience to his ordinance, will make a Christian confident in every good work; and therefore, to that end, he must learn to know God's will, as favourites in court they learn to know what will please the prince, and accordingly they fashion their behaviour. And when we know his will, then come boldly to him for to desire strength in doing his will. For he hath made us gracious promises, to take away our stony hearts, and to give us hearts of flesh,' Ezek. xi. 19, and to lay no more on us than we are able to bear,' 1 Cor. * That is, 'pause.'-G.

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x. 13. Let us repair to him for the accomplishment of these promises and others. Take heed how we distrust his promises. It made the Israelites travel forty years, till all the generation of them perished, and entered not into that good land. God hath promised us, not an earthly inheritance, but an heavenly, and victory over our sins. Let us then set on this conquest boldly and with courage, for God hath made himself our debtor by his promise, and he is faithful that hath promised: where, by the way, observe the difference between our estate in the first,' from this present estate of ours in the second Adam.' The first Adam had no such promise to continue in that estate of integrity. But we have. We are assured. We are united to Christ more surely than he was to his estate in paradise. Magnify, therefore, this condition of thine. And in the fourth place, labour to know aright the nature of the covenant of grace; for it is a part of his covenant with us, that what he enjoins us he will enable us to perform. If we believe, we shall be saved,' saith the covenant. Well, God, he gives us to believe, he bids us to repent, he gives us power to repent. The commandments which are given us concerning faith and repentance, and the like graces here, they shew the order that God uses in saving man. To you,' saith Christ, it is given to know and believe,' Mat. xiii. 11. This ought, therefore, to comfort us, seeing this covenant of grace is, not only a covenant which requires duties of our parts, but also it is a testament wherein these graces are given us in way of legacies. If we knew the privileges that in this covenant do belong unto us, it should surely make us bold. God promises the will and deed, that we may apply these things unto ourselves; which if we do, we may go about our works with resolution, that they shall be prosperous to us: our labour shall not be in vain in the Lord. In reverence, therefore, use all means. Trust not on the means, but use them in reverence and in fear; and hereby thou shalt avoid many corrections, which otherwise thy sins will draw on thee, For the difference in the performance of duties makes the difference of Christians. Some are more careless in their performances than others. Is it not just with God to punish such, by letting them fall into many gross sins? See this in David and Peter. They trusted to themselves, and called not on God for his gracious direction in temptation. Mark their sins. Observe what comfort they lost. And surely those that are watchful Christians are ever careful of their rules; and God to such gives what he requires of them. He sends us not to seek straw ourselves as Pharaoh, Exod. v. 7; but he provides it to us.

Obj. But it will be objected that, by this doctrine of trusting and relying on God, men will grow idle. God will work his will in us though we sleep, say they.

Ans. But to answer them. First, such men as these will be ashamed to argue thus in outward and worldly businesses. For example, in husbandry, God hath promised every good thing to us; therefore, let me sit still the corn will grow, though I sow not nor till the ground. Would not such an one be thought mad, that should reason thus ? Because we know that as God hath appointed every end, so he hath ordained order and means, whereby such things shall be effected. Thus is it in grace. He gives the will and the deed,' but he prescribes prayer and other ordinances, as the means attaining to this will, for we have it not of ourselves. And therefore he bids us hear, read and meditate, watch, and such like, and depend on God for a blessing in the use of the means he appoints us. that which is required of you. God will do that [that] belongs to him. He

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will give the will and deed.' Christ he knew that the Father loved him and would honour him, but yet he prays, 'Father, glorify thy Son,' John xvii. 1. So in sickness, to whom God purposes and decrees health, he shall do well. But how? Without means? No. They must use advice of physicians, as one of God's ordinances. Thus is it with our souls. We are all naturally sick and dead. God hath predestinated some to live. But how? Faith comes by hearing,' Rom. x. 17. He must be conversant still in the use of means appointed to that end. But the comfortless and weak soul will say, Alas! I use means, yet feel I no grace; I am not the better.' To such I say, 'It may be thou art not so instant and urgent in the use of the means as thou mayest and should be.' And secondly, thou must not measure thyself by thy will; for a Christian's will is ever beyond his ability, tending still to that perfection which they cannot come to in this world. Rich men that are covetous think themselves poor, and still desire more. I know thy tribulation and thy poverty, but thou art rich,' saith the Spirit to the church of Smyrna, Rev. ii. 9; and therefore discourage not thyself. God is faithful. Use the means, and depend not on the means; but depend on God in the use of the means, else thou shalt find but little comfort. And if thou findest thy affections any whit enlarged to good duties, and lifted up, and cheered in the performance of them, and art glad that thou art not so conversant in sinning as formerly thou wert, but that thou makest a conscience of thy ways, thank God and give him the glory, and abase and humble thyself. David was much conversant in this. Blessed be the Lord, that hath kept me from shedding of blood,' saith he to Abigail, 1 Sam. xxv. 32, 33, seq. And his psalms are full of praises and thanksgiving. And if thou hast any good motions in thine heart, practise them with all speed, and strengthen them.

VERSE 14.

Do all things without murmurings and disputings.

This verse contains a new precept of Christian modesty, enforced by removing of contraries. 'Murmuring' is well known among us, it is so ordinarily practised of us. It arises from discontent against God or one another, breaking into words, works, disputings; whereby one endeavours to defend that with reasons which in the heat of his affections passed from him, lest he should be thought inconsiderate and rash. But to come to the particulars, consider with me, first, the kinds of it; secondly, the causes of it; and thirdly, the cure and remedies of it. For the kinds of it, it is either against God or against man.

First, Against God. Man since the fall quarrels with his Maker. Whenas heaven and earth must be judged by him, man thinks this unequal, and therefore he first murmureth against God's counsels and decrees. God he appoints some to this, others to that. This is unequal, saith the proud man; all of us are alike, saith he; I am as good a man as another. Who art thou that contendest with God?' Rom. ix. 20. Remember thou art clay, and God is the potter; he hath power to make one vessel to honour, another to dishonour, Rom. ix. 21. God's decrees are divine and above thy reach. If that men could apprehend them by reason, then they were not divine. Lay thy hand therefore on thy heart, and cry, 'O the depth of the counsels and wisdom of God,' Rom. xi. 33. Shall not we give him leave to do what he will, whenas he is the just Judge of all the world? Can he do any wrong ?

Second, It is usual with natural men to murmur against God's providence, in doing better to some others than unto themselves. They think themselves much wronged when they see some others rich and have all, whereas they themselves are poor; and this sin is many times found in the children of God, in David, Job, Habakkuk, Why do the wicked prosper?' They found fault with the wicked's prosperity, till they went into the sanctuary of the Lord. There they found the end of such men, Ps. lxxiii. 17. Therefore judge not of any but by his end. Think not all things run round, because thou seest no reason thereof, for God's wisdom is unsearchable. Observe the sweet end, issue, and event of all things. Princes they have arcana imperii. Shall not we suffer God to enjoy such privileges? Can we endure that our servant should know all our counsels and minds? Let us therefore yield to God liberty in that which belongs to him; yield glory, who disposes all things sweetly.

murers.

A third thing which men often murmur at is God's ordinance in magistracy and ministry. Such men, they think God is not wise enough, but they will teach him whom he shall advance to high place, and whom not; and thus they despise not only the magistracy, but God himself. They have not cast thee off, but me,' saith God to Samuel concerning the people, 1 Sam. viii. 7; and indeed what are they but lawless and wild persons, that cannot away with order? They will have none to overrule them; or, if they be content for shame to admit thereof, yet nolumus hunc regnare, Christ must not rule over them, nor this nor that man. But know, whosoever thou art, that all power is from God, and he will defend his own ordinance against all such as malign it. Ministers are not free from murHow many have we that think it tedious to attend on God at public service! how many that think and are not ashamed to say they can profit more in their private studies! and that this observation of the Lord's day causeth them to lose a whole year in seven!* Ay, but consider, God justly curses thy calling whenas thou makest them a stay to good duties. It is also thus in families; wife murmurs against husband, and husband against wife, blaming themselves in that they matched with such, whenas they think they might have done better with others. No. Thou couldst not have done better. God he hath decreed this, and his decrees are not to be blamed. Servants also are troubled with this disease. They murmur against their masters, and learn to dispute with them; and therefore St Paul wills servants to count their masters worthy of all honour, that the word of God be not blasphemed, Tit. ii. 5. And that they do not contend in answering again,' verse 9. It is also much in children against parents, and likewise parents against children; so that this sin reigneth over all estates and degrees. Take notice therefore hereof, that thou beest not overtaken in it.

Causes of murmuring.

1. The first cause of murmuring is ignorance of God's particular providence; his excellency and thy baseness. Job when he came to see the glory and power of God, then said, 'I abhor myself, I will dispute no more,' Job xlii. 6. If we did likewise consider of his majesty, power, wisdom, and goodness, would we contend with our Maker? Consider this in thine own cause, will any of us endure a murmuring servant? shall we think it is reason in us, and that God must notwithstanding suffer with patience our murmurings and disputations with his sacred Majesty, who is justice itself, and is not bound to render account of his actions to any.

*In margin here, 'Men murmur against men.'-G. That is, =

'hindrance.'-G.

2. The second cause of murmuring in us is self-love. Man thinks himself worthy of all honour, never considering his weakness and infirmities. Moses was very meek; he gave no cause to Dathan and Abiram, and the rest, to provoke them to murmur. God yet having set them in some place in the congregation, they were so lifted up with desire of honour as they were too good to be governed, Numb. xvi. 3. Thus is it with every one of us. We willingly puff up ourselves in our own conceits of self-sufficiency, and hence arises discontentedness, when we think God is not so good to us as our merits do deserve. We look on those good things that God hath given us, we think not of our infirmities. Hence it is we are never thankful for that we have, but desirous of that which we have not. Hence also arises unfruitfulness, for such look for greatness, but never or seldom to do good with that they have, whether power, or riches, or such like. Cures for this.

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The cures of this disease consists partly in meditation, and partly in practice. First, labour to have a right understanding and knowledge of God's justice without all exception. Secondly, that he is infinitely good, disposing all for the benefit and good of his own children. Thirdly, labour to know and observe his particular providence to these baser creatures, as that the hair falls not without his providence, and that he regards the sparrows, Mat. x. 29. These will make us practise these things. First, in justifying God in whatsoever is done and decreed, as David, Ps. cxix. 137, 'Just art thou, O Lord, and holy, and righteous are thy judgments.' This was Eli his practice, 1 Sam. iii. 18: It is the Lord,' said he. And Hezekiah, the word of the Lord is good,' 2 Kings xx. 19; and in the 39th Psalm, David held his tongue, ver. 1.* The reason he renders, 'It is thou, Lord, who art good, and dost all for good.' Therefore learn a holy silence as David leads us, 62d Psalm ver. 1: My soul waiteth on God with silence,' for so is the signification of the word (c). Thus did Aaron: though his sons were destroyed, yet he held his peace,' Lev. x. 3. And when thou findest any discontented thoughts to arise in thine heart, check thyself in the beginning, Ps. lxxiii. 22: So foolish and like a beast am I,' saith David; and why art thou disquieted, O my soul? and why art thou troubled within me'? Ps. xlii. 5. And examine ourselves: Is it fit that God should answer me? is he not wiser than I? 'What am I?' Am I not wicked, dead, dull? Have not I infinitely displeased him? Let me judge myself, that he may not enter into judgment with me. What though God hath not heard my prayers! I have not hearkened to him when he called me; he may justly neglect me, I have neglected him. Yet hath he been wonderfully good to me; I have received much good from him, and no evil; he hath often spared and doth now spare me; his corrections are gentle and loving, above that we deserve. In his judgments his mercies are great: 'It is his mercy that I am not consumed,' Lam. iii. 22. Propound to thyself the example of Christ. He suffered more than we do, when there was no ill found in him. What says he? Not my will, but thine be done,' Luke xxii. 42. Indeed, we may wish afflictions to be removed as grievances, but joining them with the will of God, then our will must give place to his. Resign thyself into his hands. It is God that will have it thus with me; and therefore take and bear with meekness. And as Paul did, also pray that the will of the Lord may be done. Let his wisdom be thine, his will thine. And why? It will be so; it shall be so; * Cf. the pungent and admirable treatise of John Brinsley'гANZZO-XAAI'NOZIE; or, a Bridle for the Tongue,' &c., 1664, 12mo, not to be confounded with his • Stand-Still; or, Bridle for the Times,' 1647.-G.