is as well King of Nations as King of Saints and his glory is as well seen in his providential as in his spiritual administrations So do the Saints see him with a spiritual eye even then when he doth arise to shake terribly the Earth Hab. 3.3 4. It s spoken of the Lords going forth for his people in their deliverance and for the destruction of their Enemies Manus pro actionibus quae manibus ut plurimuÌ„ perficiuntur 2 Sam. 22.17 Esay 20.2 Hag. 1.1 Glass Rhet. Sacr. p. 9. Cornu significat 1. Robur potentiam ita Calv. in hunc locum potentiam Metaphoricè per cornua designat sc splendorem hunc cum potentia conjunctum fuisse 2. Radium cornui sunilem rutilantem cornua radii sunt quales emittere solent cornua spendentia Drus Tarnov His brightness was as the light and he had horns coming out of his hands there was the hiding of his power By these hands of the Lord is meant his administrations dispensations and actions in the world the hand being the instrument of action therefore all things below are called the work of his hands Psal 8.6 The horns that come out of his hand are interpreted to be radii or splendores raies or beams of light which were as it were horns The same word is used of Moses Exod. Dicit potentiam ejus absconditam esse quia nolebat Deus promiscuè per totum orbem virtutem suaÌ„ palam facere sed peculiariter populo suo Quemadmodum dicitur Ps 31.19 magnitudinem bonitatis ejus absconditam esse solis fidelibus qui eum timent reverentur Calv. 34.29 His face did shine the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies horns and so the vulgar renders it quod cornuta esset facies ejus So that the Lord in all his dispensations was glorious His works had a lustre beams a brightness that went with them and yet there was the hiding of his power That is he doth so work by instruments and second causes that his hand is not seen but by a spiritual eye yet to him that hath such an eye the hand of the Lord is exceeding glorious There are horns come out of it but there is a latibulum potentiae in all the dispensations of God towards the men of the world Now to see horns in the hand of Christ to see him glorious in his administations even when his power is hid from the rest of the world under instruments and second causes this is the duty of all the Saints So doth the Church Isaiah 63.1 2. * Non agit de Christo patiente iram Dei placante sed de Christo Rege suos potentissime ab hostibus externis liberante contra cos defendente c. Tarnov exercit Bibli p 418. c. Who is he that comes from Edom with garments died from Bosrah glorious in his apparel c. To see the Lord cloathed with a Vesture dipt in blood and his name called the word of God Revel 19.13 His name was the Word of God * Antealudibrio pene habuit verbum Dei acsi tantum essent magnifica verba sed sub phiala septima mysterium Dei consummatuÌ„ erit tunc maximè florebit Divini verbi authoritas coÌ„stantissima ejus veritate in singulis perspecta Brig in loc from the beginning but then he was the Word revealing and discovering the promises and the truths of God but now he is the Word of God fulfilling and accomplishing of them A place parallel to it is Exod. 6.3 By the name Jehovah I was not known to them The Lord was known by the name Jehovah when he did give a being to the promises so Christ was then called the Word of God but then he did manifest himself to be Jehovah when he did fulfil these promises To see the Lord glorious in his administrations however they be cloathed by instruments and second causes to rejoyce in all appearances of Christ is our duty though they be terrible to the rest of the World Whatsoever †Amictus quidam gloriae Dei in ultione adversus hostes Metaphorâ ab Heröe armis induto in arenam adversus hostes descendente desumptâ Glass Rhet. Sacr. p. 160. Esay 63.1 apparrel he goes forth in he is infinitly glorious 9. When the will of God is manifested the soul should keep it self from all disquieting passions all unpleasingness of spirit whatsoever When I once see it is the will of God I will not grudge at it I will not mourn under it as if I would have it otherwise only I will mourn for my sin that hath been the cause of it This was Davids case for his child his heart was set upon him 2 Sam. 12.20.21 David acquiescit sententiae quaÌ„ definitivam facto ipso intellexit agnita voluntate Dei acquicscunt sancti Lavit se David ut ingrederetur Templum Dâ—mini ille percusserat non tamen euÌ„ habuit pro hoste suo sed accedâ—t eum adorat supplex c. Petr. Martyr and he prayed earnestly for him with fasting yet the child must die and assoon as he saw the will of the Lord was manifested he mourns no more but with a submissive spirit stoops under it A man should not continue the disquiet of his spirit when the will of God is manifested but with all meekness acknowledge his wisdom and submit to his will It is an evil that the Lord reproves in Samuel 1 Sam. 16.1 How long wilt thou mourn for Saul seeing I have rejected him that he should not raign over Israel The sentence of Sauls rejection was gone forth from the Lord and made manifest unto Samuel Vâ—detur quod illicitus fuit iste planctus nisi Samuel ignorasset reprobationem Saulis Pro hoc lugâ—hâ—t Samâ—â—l quia definiâ—â—at Deus eum abâ—icere noluissâ—t tamen Samuel quâ—d 〈◊〉 Saul Lititus tamen fuit quia lagebat solum ex quadam compassione ut patet de poenis damnatorum aeternaliter quia nulli licet pro â—is orare â—â—â—tum autem est pro illis dolere nihil orando Tostat in 1 Sam. 15.9.41 though he was not as yet removed from the Government of the Kingdom no not in many years after Now Samuel mourned for him because he was rejected of God but when the will of God was made manifest for him to disquiet and trouble himself therein as if all the future happiness of Israel depended upon this one man and that he did not rather look out Audiverat Samuel Domini sentenam de Saule exauctorando tamen non potest primo intuitu quinam id fiat animadvertere Agnoscens unctum Samuel Dei mandato non potest repentè reverentiam illi abjicere Non satis in peculiari hoc facto animadvertit quid à se Deus postuinret sc Deum ut agnosceret velle Saulis abrogare imperium quod dederat quia ipsius voci non obtemperasset Calv. homil in
midst of a Wheel Eze. 1.16 Complexio transversa they move like the motions of Watches Cur duplices fuerint Rotae videndum est nempe quia Deus non videtur tenere rectum cursum sed habere varias conversiones quasi inter se contrarias acsi distraheretur agitatio ubi inspirat vigorem credturis c. Calvin in loc Rotae erant implicatae ne speremus illarum motionum rationes à nobis percipi si secundum humanam rationem de operibus Dei eventis judicamus tanta est preplexitas ut nos explicare non possimus c. Lavat cross-wise one Wheel acts another by a cross and a quite contrary motion so that the greatest Statesmen the wisest Polititians are puzled by it they know not what mysteries there are in Providences They cannot discern whether the Wheels move forward or backward As sometimes when the Scots molested this Nation the Inhabitants called in the Saxons for their Affistance but they did effect that which they did intend to avoid for they conquered and subdued the Nation to themselves The motions of Providence are so perplex and various that it comes not within the compass of the wisdom of man to gather any certain Conclusions from them The Lord will not have man to finde any thing after * Eccles 7.14 sc Vt nihil divinarum praerogativâ—rum homo sibi arrogare possit Cocc him 7. The Wheels are sometimes lifted up from the Earth †Multa saepe videmus fieri intempestivè nostro judicio sed sciamus Angelos peragere suuÌ„ officium ipsorum motu vel inspiratione rapi quae per se nullum motum haberent Calv. Ezech. 1.19 God doth many times go out of the way of his ordinary Providence and doth raise the Spirits of men and enable them to unwearied services he that is feeble shall be as David * Erit alter David hoc est bello fortis ac summus qui infeliciter egerit futurus sit Davidi similis sc foelix fortunatus Drus in loc Jer. 37.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 transfossi Cum de sanctissimis viris Johanne Huss Hieronymo Pragâ—nsi cogite cum summa admiratione hanc ipsam animi magnitudinem intueor Qui duo se totius mundi judiciis opposuerunt Luth. in Gen. cap. 7. Lutherus odium impetum totius orbis sustinuit Sleidan Dei gratia hoc insigne donum expertus sum ut contra Caesaris Pontificis Principum Regum totius fere mundi voluntatem docendo seribendo Jesum Christum liberrime confessus sum etiam inter mille pericula vitae Luth. Tom. 4. p. 404. Nihil est humanis viribus laboratum quod non humanis aeque viribus destrui possit quontam mortalia sunt opera mortalium Lactan. l. 7. Zach. 12.8 That is as valiant in War as David and the house of David So the Saints and the Faithful Ones of God are called shall be as an Angel of God their Spirits elevated even to Angelical strength and courage The Lord did never so settle any Nation or People but he did reserve to himself a power of alteration He did never so exalt any man but he did reserve to himself a power of degradation Ezech. 21.10.26 Remove the diadem take away the crown it shall be no more Deponit Reges disponit Regna and the sword shall be the Instrument by which it shal be effected It is the * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tribus Judah quae hactenus contempsit virgam qua à Deo castigata fuit desinet esse regnum Lavat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enim tribus est Gladius Chaldaeorum sceptrum hoc est regnum Filii mei sc Israelis succidet facilius omne lignum sc omnem alium populum A lap Sed haec interpretatio optimè quadrat Gladius Chaldaeorum est virga vel sceptrum Filii mei contemnens omne lignum Psal 17.13 Esay 10.5 rod of my Son contemning every tree and no tree shall escape not the Cedars of Lebanon for it is the Scepter of my Son men may make a great difference betwixt Cedars and shrubs but the Sons Scepter makes no such difference 8. Ezech. 1.18 Et Rotae cherubim erant oculis pleni circuÌ„ sc non in unico tantum loco sed undiquaque omni ex parte hi oculi signi ficant 1. Circumspectionem vigilantiam in orbis regimine 2. Motus vel rerum eventus esse certissimos licet instabiles impliciti nobis videantur 3. Pulcherrimos esse sc ocellis quasi stellis lucidissimis ornatos Calv. A lap He hath discovered to us in his word what ends he hath to accomplish in and upon the world and we know he carries on all things for the accomplishment of those ends For the Wheels are full of eyes Non caeco feruntur impetu they are not carryed on barely by the force and according to the wills of second causes but by counsel and though we see not how they tend to the effecting of these ends yet they shall surely be accomplished and in this our hearts ought to rest the ends are these 1. What ever mens ends are Per terram hujus mundi regna intelligo leges constitutiones cum bellicis tumultibus replentur cuncta uti Hag. 2.22.23 Et per Coelum cultum intelligo religionis statum in Ecclesiâ Christianâ sc dogmata fidei media cultus Minstros ordinarios c. uti Dan. 8.10 Tali concussione ad primum Christi adventum viam paravit talt etiam ad secundum Magnas antebac fetit rerum mutationes sed reslat longe major Grot. the Lord intends by these shakings to remove the things that are made Heb. 12.27 whatsoever hath been brought into the Church or State as an invention of man for politick ends shall be destroyed and he will shake both to that end that he may remove them That the things that cannot be shaken may remain 2. Rev. 17.13 Nisi ponâ—ifâ—x Romanus redigatur in ordinem actuÌ„ est de omni re Christiana At quis in ordmem rediget Christus illustratione adven tus sui non alius Qui habet aures audiendi audiat à bello Turcico abstincat donec nomen Papae sub Caelo valedixit Luth. Tom. 2. That he may thereby make way for Antichrists ruine who was set up by made things only the Kings of the Earth giving 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their force of arms and their power of Laws unto the Beast and so far as the Laws and Government of any people are blended with this power of Antichrist so far will the Lord shake that people that thereby he may make way for Antichrists downful ruining him by the same means he arose 3. Pro regnis cornua posuiâ— hanc habet sancta scriptura consuetudinem ut regnuÌ„ semper interpretetur in cornibus Hieron 1 King 22. 11. Dan 7.7 8 21.24 11.20 Jer.
illud nihil possint sacere aut omittere Hoc sensu â—â—rbum praecipiendi sumitur sc pro ordâ—â—are dâ—cernere 2 Sam. 16.10 Esay 5 6. Jer. 33.22 Ursin Calv. c. vide Pet. Martyr 〈◊〉 2 Sam. 16. quaest An Deus sit author peccati quomodo illud praecipâ—â— p. 275. charge to take the spoyl and the prey and to tread them down as mire in the streets Isa 10.6 And yet all this was but the permitting will of God So the ten Kings the Lord did put it into their ‖ Rev. 17.14 Fontem ostendit unde Imperatores forent per taâ— longum inter vallum adeo obsequentes ab eo proficiscitur in cujus manibuâ— sunt câ—â—da Râ—gum hic justo judicio quos vult occaecat Bright hearts to give their Kingdoms unto the Beast that Antichrist might be set up which hath been the ground of all the miseries that have been brought upon the Christian Churches ever since yet iâ— was their sin and only the permitting will of God He did neither approve the act nor acquit the Actors So the Lord will have Ahab to fall aâ— Ramoth Gilead Satan offers his servicâ— to perswade him and to be a lying spirit in the mouth of his Prophets and the Lord saith thou shalt perswade him and prevail go forth and do so Satanae voluntas semper est iniqua sed potestas nun quam injusta Gregor Deus iratus dat amanti quod male amat Multi enim miseri sunt habendo quam carendo Amando res noxias miseri habendo sunt miseriores Augustin in Psal 26. Yet it was only Gods permitting will the Act and the Agent were both hateful unto God as not doing that which was good in his sight Quest How therefore should a man know whether Gods effecting will and commanding will be the same And that what I do be done in submission unto both whether it be Gods permitting will only For the Lord may suffer evil Instruments yea he may suffer good men in an evill way as appears in Jacobs getting of the blessing Or whether it be the effecting will of God so as he allows the act and approves the Actor If I had Rules for this then I could rest securely in respect of all the dealings of God in the World Answ Before we come to give an answer to this great enquiry I must premise these two things 1. That all prejudiced and pre-engaged wils be laid aside There is a meekness of spirit with which the Word is to be received Jam. 1.21 called the meekness * Status regimiais apud Hebraeos causam denotat sensus est manfuetudo à sapientia provenions vel effectum denotat sensus est verae sapientiae effectum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est prudens mansâ—â—â—â—â—o Glass Gram. saâ—â— p. 101. c. Gomar in loc of wisdom Jam. 3.13 The words of the wise are heard in quiet †Si audiantur animo tranquillâ— non perturbato Coâ—h Eccles 9.17 more then the cry of him that rules among fools Advice given with a calm humble and submissive spirit and received with a minde free from passion and pre-engagements prevails with men much more and sinks deeper then the proud confident and censorious dictates of men whose affections engage and byass their judgements In all cases of difference a man should fear himself in this least he should shut his eyes against any truth delivered It was that which Luther found by experience Hoc meâ experientiâ disco quod non habeo tam magnam timendi causam extra quam intra me Therefore be jealous of your selves especially in those things wherein ye have received prejudice before-hand and know it is one of the greatest judgements that can befal a man to be given up to believe a lye to have his heart deeply engaged in a wrong cause and to appear much for that which will prove a falshood at the last day And it is a most dangerous sign that thou art so the less fearful that thou art of thy self in it with the greater confidence and gloriyng of Spirit that thou dost go on and with the more bitter violent and censorious spirit towards others that are not of thy minde and judgement Ne pergas quaerere quid cor durum sit si non expavisti tuum est Bern. 2. I desire you not to expect from me State-considerations belonging to the conventions of Kingdoms and Nations or the municipal Laws of the Commonwealth First It being but an Ordinance of man 1 Pet. 2.13 therefore different in severall States and Kingdoms all being not bound unto the same constitution God gave unto the Jews their judicial Laws and therefore saith he was their King for the Legislative power he reserved unto himself though the executive power he did commit unto Officers under him But that Commonwealth being dissolved though for the moral equity all people should have respect unto those Laws yet the Lord hath left the Legislative power unto themselves to chuse the Laws by which they will be ruled and unto which they will submit And as they are different in several Kingdoms so they may vary in one and the same Kingdom as the Nation shall finde them prejudicial unto that body for the good of which they were at first intended And though after the Captivity the people of the Jews were governed by Kings no more for the Lord had said that in Zedechiah the Kingly form of Government should cease Ezeh 21.25 26. Thou profane wicked Prince of Israel whose day is come when inquity shall have an end Thus saith the Lord God Remove the Diadem and take off the crown this shall not be the same exalt him that is low and abase him that is high I will overturn overturn overturn it and it shall he no more until he come whose right it is and I will give it him And yet when Kings ceased the Scepter departed not from Judah * Equidem ego sceptrum esse nil aliud nisi Majestatem imperii opinor eam nempe quae ipsi reipublicae assidet Quare quorum respublica est corum Sceptrum dici debet Non recessit sceptrum etsi mutatus reipub status sit ac penes Optimates modò Pontificesque summa fuerit imperii Nimis ineptè faciunt qui hic in arctum desilierunt nominis hujus honorem haud pertinere nisi ad Reges autumant Quicunque enim populus suâ quâdam republicâ suisque legibus utitur is recte gloriari de imperio deque sceptro potest Cunaeus de repub Heb. l. 1. c. 9. Ejecto regio nomine juris statuendi potestas in senatum translata est ei omnia jura insignia regum data legesque Regum in contemptum abiêre Et Majestatis crimen est quod adversus populum Romanum vel adversus securitatem ejus committitur Ulpian l. 1. §. 1. F. ad legem Jul. majest Gen. 49.10 After the
man immediatly falls into sin And yet the taking away of the restraint is not the cause of his sinning but his own natural propension and inclination of Spirit thereunto The Lord doth by permission but remove the impediment take away the restraint As a man taking his hand from a glass it breaks not because he takes away his hand but from its own brittle nature so there is a Divina manutenentia which the Lord takes away As a man that doth loose an Anchor and lets a Ship drive into the Main when by the Wind and the Sea it s dashed against the Rocks thus the permission of God is but a removing of the restraints that are upon the spirits of men In sinfull and holy actions three things are to be distinguished 1. The action it self so the Lord doth concur unto both by a common Providence unto both the beings and the motions of the Creatures They must depend à primo motore For in him we live and move and have our being 2. There is also the quality of the action either good or evil And here is a different concurrence of God 1. To a gracious action the Lord concurs not only in the substance of it but in the goodness and rectitude of it For we have no sufficiency of our selves to think any thing as of our selves 2 Cor. 3.5 When we turn to him it is he turns us first when we make our selves a new heart it is he first gives us a new heart when we work with him he works our works in us and for us The Lord concurs to it with a gracious and efficacious will It depends more upon the act of God then upon the act of the creature But in the evil and obliquity of an action the Lord concurs by a permitting will only leaveing the creature to act according to its own rules and to walk after its own imaginations taking away the powerfull determination of grace and all the restraints that were before laid upon them Now the act is of God but the obliquity and the defect of the action is from the Creature only 3. There are the ends of the action and the Lord doth appoint them also Of good actions the end is his glory according to the intention of the Agent and of evil actions the end is his glory though it be praeter intentionem Agentis As an Artificer useth natural causes unto artificial ends as we see the Loadstone that naturally draws Iron how it is made use of in the Art of Navigation and we commonly use the natural enmity of a Dog or a Hawk to accomplish our end on some other of the creatures else unserviceable to us So doth the Lord over-rule the natural enmity of the creature and orders it unto his own ends the glory of his own Wisdom Power and Justice As we see in Nebuchadnezzar though he as an instrument in the hand of God intends no such thing he thinks not so Isa 10. And in these properly doth the nature of permission consist Now let us see the permitting will of God being conversant only about sin and that only the acts of the reasonable creature in what particulars it is exercised what it is that the Lord doth permit in them And they are these especially 1. God leaves remainders of sin in the best of his people This belongs unto his permitting will that though they be sanctified it is but in part He doth suffer sin to remain in them that if the best men say they have no sin they deceive themselves and the truth is not in them Sin dies a crucified death it hath only received its deaths wound and dies by degrees There is in the best a Law of the members as well as a Law of the minde which makes them cry out Vnclean undone wretched man that I am Non peccare in via praeceptum est in patria praemium It is in this life our Law and in the life to come it shall be our reward it is here our duty then our glory Peccatum in renascentibus remittitur in proficientibus minuitur in resurgentibus tollitur Aust 2. He suffers Satan both as a tempter and as an accuser and it is for these ends that he hath not yet his full torment He knows the time is not yet full come Art thou come to torment me before the time First The Lord suffers him as a Tempter this was a great part of the humiliation of Christ the King of Saints that he was not only made fin by God but he was tempted unto sin by the Devil And he suffered being tempted that he might be able to succour them that are tempted Heb. 2.18 All the Saints are there called those are tempted and tempted as we are Heb. 4.15 and the people of God had need of succour not only in their sufferings but especially in their temptations And there is no possbility for them to stand out against them without succour from Christ Sometimes Satan comes upon them by his own immediate injections which the Apostle calls fiery darts because they are apt to take shot as Granadoes and Wild fire into the Camp of an enemy So it is said Satan did move David to number the people 1 Chron. 21.1 The word doth signifie to perswade by force of Argument and by a vehement and continual importunity to take no denial And herein properly doth the strength of a temptation lie in the strength of the Arguments and the reasonings of it and the importunity of it from day to day It s used in Deut. 13.6 if a man doth perswade and entice his friend secretly to other Gods gives him reasons and arguments to perswade him thereunto It s the same word that is used of Iezabel 1 Kin. 21.25 Whom Iezabel his wife stirred up She provoked him by earnest perswasions by continual importunities And sometimes he makes use of the Creatures and there is no creature that Satan will not make use of to withdraw from God and to draw to sin A Disciple a Friend a Wife God made her a rib Satan a dart 2. He permits him as an ac cuser for he is called the accuser of the brethren And as he doth move us against God in a way of sinning so he doth move God against us in a way of Judgment And therefore Zach. 3.1 It s said Satan stood at Ioshua's right hand to resist him Some say as an accuser the manner being to set the accusers on the right hand of the person accused Others take the right hand for the instrument of action and so it was effectually to hinder Ioshua in his work So Iob 2.3 the Lord faith Thou hast moved me against him without a cause the same word is there used of his moving God against Job as before he had moved David against God in the one as a tempter in the other as an accuser And there is as great fear of Satan in the one as in the other Now it is
three ways p. 224. Counsel by this the Lord doth whatsoever he doth pag. 141. Covenant of Christ by this all creatures are established p. 150. Creatures reasonable are ruled by God according to their own nature p. 201. Creatures reasonable what it is that God permits in them p. 208. Creatures have a double motion or tendency towards the will of God p. 260. See Will. D. DEcree of God is double pag. 79. Decrees of God have a threefold order to be observed of them p. 203. Dioclesian the Emperor what is reported of him p. 291. Discontents are not the way to prevail with God to change his minde p. 136. Devil his way of sinning p. 285. Devil for what end he is said to touch men p. 298 E. EArth in the Book of Revelation what is it opposed unto what is meant by it p. 190. Ends a mans own in emptying himself of them lies mainly in the power of godliness p. 125. Ends what they are God hath discovered in his word he intends to accomplish in and upon the world pag. 160 161. Ends are secret things p. 175. Ends of God mainly are two p. 183. Exalting of God in the soul is godliness p. 113. Extreams several there are to avoid that require a great deal of grace p. 229. F. FAce of God in Scripture is put for 3. things pag. 202. Faith the higher act a man puts forth of it the higher is the act of grace pag. 226. Faith why it is commended pag. 233. Fret why a man should not p. 239. G. GOd the rule of his acting is his own will p. 79. Godliness the power of it lies mainly in mans compleat subjection of his will to Gods will pag. 11 23 113. Godliness those that profess it and yet have their wills opposite unto Gods will reproved p. 127. And the evil of such a frame of heart set forth p. 129. Godliness in the power of it brings a soul to an humble submission unto Gods permitting will p. 198. Godliness much of it is seen in a mans submission to the will of God permitting p. 214. Gospel what is it compared unto pag. 2. Glory of God is twofold p. 119. Grace in the will subjects it unto the will of God in Acts 4. p. 35. Grace acts in the soul according to the nature of every faculty p. 41. Grace in the will how it may be discerned when there are the strongest actings of the will for sin pag. 64. Grace the Lord in his permission withholds it pag. 204. Grace is to be laboured for in the power of it unto Gods permitting will p. 242. See Will. Graces in them there are a sympathie p. 9. Government in the matter of it 〈◊〉 things are committed to the Son p. 143. Government immediately put into Christs hands p. 146. H. HAnd-right what is it taken for p. 211. Hands of the Lord what is meant p. 105. Happiness much of the Saints and Angels in heaven wherein to be seen pag. 195. Heart of man once truly and fully concluded under Gods will there follows 1. Quietness pag. 252. 2. A constant quietness p. 257. Honouring of God here and in heaven are in a different way pag. 246 Hoâ—â—s that have pushed at Gods people shall be taken away pag. 162. Hamble men to do this God takes three ways p. 218. I. IMpatient a man should not be p. 239. Intention between an habitual and an actual some Divines do distinguish p. 39. Intention of God in setting Christ over the Kingdom of providence what it was for p. 147. Johannes Abbas what is reported of him p. 117. K. KIngdom and Rule over all the works of God belong unto Christ p. 145. L. LAw the writing of it in the heart what is it pag. 23. Lightning what is observable of it pag. 2. Lusts of ungodly men God suffers to arise p. 212 Luthers Rule what it is p. 70. Luthers Admonition to Melancthon p. 96. Luthers great difficulty in Christianity p. 235. Luthers instance in going to Worms p. 276. M. MAn must walk by Rule p. 13. Man how he makes himself wiser then God p. 132. Men in them two things mainly corrupted p. 16. Mercies given in answer to prayer are double mercies p. 244. Mouths to stretch them against Heaven what is that p 330. N. NAzianzens direction p. 12. O. OFences men sometimes take at 1. The Word of God p. 288. 2. The Works of God p. 288. Officers two distinct God hath appointed p. 172. P. PAssions disquieting must be subdued p. 277. Passions tormenting by these the soul is disquieted p. 274. Paul Chrysostome hath observed of him 4. things pag. 3. Paul though bound in the Spirit to go to Jerusalem yet met with six great oppositions p. 6. Peace of the Saints is double p. 310. Permission of God what is it p. 199 205. Persians what had they at the death of their Kings p. 180. Plutarchs report of the Gauls p. 60. Powers two distinct God hath established upon earth p. 171. Pray we ought with submission unto Gods will in our works pag. 140. Prayer hath a double importunity in it p. 234. Prayers of Gods people he is very observant of p. 195. Providence as great wisdom of God to be seen in it as in the works of Creation p. 116. Providence motions in ordering the affairs of the world are sometimes cross p. 157. Q. QUietness holy there is which every Saint is to labour for p. 253. Quiet See Spirit R. REasonings disquieting are in the soul p. 269. Reprobation absolute is not taught p. 203. Resignation of a mans self unto God herein consists much of the power of godliness p. 121. Rest what is it taken for p. 254. Rome Antichristian is the subject upon which all the vials are poured p. 190. Rule of duty is the will of God pag. 16. S. SAints all are in this life bound to give a double accompt pag. 15. Saints take care but of one thing pag. 118. Saints have mainly 3. things to do in this life pag. 316. See Happiness Satan is suffered by God 1. As a Tempter p. 209. 2. As an Accuser p. 211. Satans temptations God suffers his people to lie under them pag. 219. Self-denial the more in any thing the more of the power of grace is expressed p. 222. Self respectively to be denied is threefold Ibid. Silent be O all flesh before the Lord. p. 90. Sin how a man should know whether he doth with full consent or no. p. 62. Sin what it is p. 258. Sins presumptuous are made up of two things p. 62. Sins of the reasonable creature See will Sins remaindery God leaves in the best of his people p. 208. Sinfulness the power of it wherein it lies p. 281. Smoak the effect of it p. 188. See Temple Souls disquietness two things are mainly the causes of it p. 269. Soul hath a double excellency in it p. 279. Soveraignty of God over the creature mainly lies in two things p 43. Speak See Will.