that thou art engaged in Magna silentii laus est quo confessus est Aron justo Dei judicio extinctos esse ita se cohibitum fuisse ut cum Deo rixari non auderet Ad animum enim refertur ut Psal 39.3 Psal 62.1 Calv. in loc Ephes 2.12 Qui extra foedus est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est sine Deo à se culto à se amato eoque propitio nonbabet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jus sibi vendicandi postulandi possidendi quod est filiorum Dei Coc. de foeder Testamento Dei. Thes 1. §. 7. prevail not let not thy heart rise against it Aaron had a great tryal Levit. 10.13 He lost two Sons by an immediate stroke of Gods hand in an act of sin and yet Aaron held his peace A higher tryal had Abraham O that Ishmael might live in thy sight The Lord answers my Covenant will I establish with Isaac Abraham knew that there was no salvation out of Covenant and that this Covenant should not be established with Ishmael and yet he sits down in silence under the hand of God If once the will of God be manifested the soul ought to acknowledge it It is the Lord let him do what seems him good This was the blessed temper of Ely when he heard of the miseries that should come upon his house I will cut off thine arm and the arm of thy fathers house and there shall not be an old man in thy house for ever 1 Sam. 2.31 Brachium ipsa materia cogit ut de fortitudine vitali sermonem esse intelligamus Cajet Descriptio est eripiendi sacerdotii quod illius familiae robur erat firmamentum dignitatem authoritatem tuam Pontificiam auseram c. P. Martyr A Lap. Se tantis opibus spoliatos prae dolore deficiant propter excitati animi dignitatem invidia contabescant and he that is left in thy house shall be to consume thy eyes and to greive thy heart yet he answers it is the Lord. 3. Exercise a weaned heart towards thy present enjoyments It may be thou hast lost an estate thy freinds fail thy hopes are faln God hath blown upon all the projects that thy heart did fancy to thy self for thy own advancement thy heart ought to be as a weaned * Significat se nullius rei esse sollicituÌ„ infantis instar quem mater lacte alere desut ille tamen à matris cura pendet sic se omnem eventum Deo committere c. Muis in loc child Psa 131.2 It s spoken in reference to his dependencies that as children look only to their mother they have no projects for themselves so it is with me I wait only upon God look unto him only Homines quaÌ„ par est sapere providi esse appetunt Calv. Men are prudent and provident creatures but my heart is taken off from the dug of all my former comforts my dependencies are upon an immediate providence for supply I project nothing for my self The poor leaves himself with thee Psal 10.14 So much the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth fignifie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Est ita quempiam relinquere ut eum juvare aut tueri prorsus dimisit Psa 22.1 Job 39.14 Ezech. 8 12. His verbis signific dandum esse tempus Providentiae ut pii homines curas in Dei finum rejiciant Deo igitur relinquit quisquis in ejus fidem se ita consert ut fidele depositorium esse persuasus maturum redemptionis tempus placide expectet Cal. a man puts himself out of his own protection into the hands of God with an exclusive resolution I will seek no farther I am willing to be in that condition in which he will set me take the provision the Lord will make for me If he will make me a Shepherd or a King my heart is ready Vis me pastorem ovium vis me Regem populorum ecce paratum est cor meum as Bernard brings in David so speaking of himself 4. Accept the punishment That is the expression Levit. 26.41 If their uncircumcised heart be humbled and they * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Significat consentit Psa 50.18 acceptavit Eccles 9.7 hinc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 derivatur Avernar A Sept. reddit per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significat etiam placavit expiavit Esay 40.1 inde sensus est ad poenam tanquam meritam consentire ut propitiam utilem aequo grato animo ferre Videtur etiam subjicere studium placandi Deo alludit enim ad sacrificia quibus se Deo reconciliabant Calv. Esay 39.8 Lam. 3.22 Gen. 32.10 accept the punishment the word signifies to be well pleased with it to acknowledge it to be less then their iniquities deserve Ezra 9.13 As when the Lord threatned a grievous punishment upon the house of Hezechiah He accepts the punishment saying good is the Word of the Lord that there shall be truth and peace in my dayes And when they were in Babylon they acknowledge it is the Lords mercy that we are not consumed And if a man should accept it for himself I conceive it also a Duty to accept the punishment for others and not to have his spirit to rise with impatient frettings as if the Lord had dealt with others in a way of rigour and paid them beyond their deserts Surely there ought to be a complacency of soul in all the dealings of God towards our selves or others An humble heart is less then the least of all Gods mercies And a man should bless God that he is not brought into the lowest condition of men that he sees any creature below him As when the two Cardinals were riding to the a Luther in tertium praeceptum Ecce hanc bestiam bufonem intuitus tam eximiam creaturaÌ„ fecit â—e Deus nunquam gratias egi quod me quoque tam deformem bufonem non fecerit hoc est quod amarè fleo Councel of Constance they heard a man in the way weeping and wailing greatly asking him what he alled they found him looking upon an ugly Toad and his heart was melted with the consideration of this mercy that God had not made him such a creature who was made of the same clay with it Which made one of them cry out well said the Father Surgunt indocti rapiunt coelum nos cum doctrinis nostris volutamur in carne sanguine Aug. 5. Judge it to be best now the will of God is manifested or else thou dost prefer thy will above Gods will Blush at such an unworthy thought that when God hath declared what his will is thou shouldst think that if it had been thus it had been better for herein thou dost make thy will the Rule of goodness and dost prefer it unto the will of God Surely The b Psal 24.1 principes non cogitent se dominos esse terrarum
50.28 That he might take away the horns by which his people have been pushed Zach. 1.21 And this he will do though it be by a power that shall afterward perish if they prove horns also as the Assyrian was destroyed by the Persians who afterward when he advanced his horn against the Church was also to perish by the Grecian for the vengeance is the vengeance of the temple 4. That the Kingdom and Dominion under the whole Heavens may be the Lords * Christus Mayestatem suaâ— visibilem quâ—dâ—◠〈…〉 â—ps◠〈…〉 fingendâ—â—oâ—da ut coâ— râ—â—â— suas â—reptra ontâ— pedes einâ—â—â—◠〈…〉 Bright In fine sexti â—allâ—â—â—â—â—â—nni malâ—â—â—â—â—mnis 〈…〉 regnet per annos â—â—llâ— jusintia suque tranquâ—llâ—as 〈…〉 à laborâ—â—uâ— quos mundut jam dâ—â— perpessus est Lactaâ—t de Divino 〈…〉 cap 14. To that end he doth take unto himself his great power and raign Revel 11.15 But here comes in a case necessarily to be answered which will arise in the minds of moâ—â— it being the great scruple and stumbling block of these times and â—â—e cause why men fall not in with the present Acts and Administrations of God in the World Or Dan. 11.33 Inter multos Apostatas praedicit sore quosdam qui in puro Dei cultu retinebunt populuÌ„ Quanquam hoc non praecisè restringo ad sacerdotes tamen non dubito quin Angelus ab ipsis incipiat Et tanta est Spiritus gratia in fulciendis doctoribus ut non succumbant quamvis cum gladio igne exilio pugnandum est Calv. if this be not the true cause as there is reason to suspect it in many yet this is the great pretence that is held forth Men say did I know that this were the will of God to effect yet that is not to be my rule for there is voluntas propositi which is the rule of Gods actings he works all things according to the counsel of his own will but this is not to be looked upon as the Rule of what God would have us to do It is voluntas praecepti that we are in all things to have respect unto As the Lord many times will have his people to be afflicted distressed imprisoned yea and many to fall by the sword to trie them and purifie them and make them white unto the time of the end Dan. 11.37 For whatsoever Prophesies there are which the Lord hath spoken Ecclesiae figura â—olumba est quae cum omnium injuriis pateat non tamen reddit injuriam sed patitur Luth. he will surely effect The vision shall speak and not lye it shall come and not tarry he will not call back his word It is no good argument then that because God will afflict his Church therefore I should desire that the Church should be afflicted Psal 122.6 Esay 62.7 Esay 33.20 and should desire to be an Instrument in the hand of God therein The rule given me is this that I should pray for the peace of Jerusalem and that God would make it * 1. Est Ecclesiam gloriosam reddere ut illiuc materia laudis Ecclesiae effuâ—geat 2. Vt eam meritò omnes Gentes laudent toti orbi sit Ecclesia in laudem gaudium 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Diem afflictionis calamitatis quem iis praedico non optavi eis sed cum dolore cogor eum praedicere quia tu Dâ—mine id mihi jubes A Lap. 2. Diem doloris vel diem anxium redditur ita vocat militiam illam quae manet omnes veros pastores ad munus propheticum tantum restringit Calv. a praise in the Earth and a quiet habitation and the promise is they shall prosper that love thee and therefore though Jeremiah in Obedience unto God must pronounce the woful day and tell them what the Lord will do yet he doth profess he doth not desire the woful day Jer. 17.16 He did speak it as being commanded by God but not as a thing desired by him though he did tell them from the mouth of God what he would do yet it was not that which he would have a hand in to effect His rule of duty was to seek the good of Jerusalem and pray for the peace of it till the Lord forbid him pray no more for this people for I will not hear thee Jer. 7.16 †Voluntas Divina ad quam se conformare dâ—bet voluntas humana est voluntas praecepti quippe quo docetur quid Deus vâ—lit esse nostri officâ—t ut â—aciamus non autem est voluntas decreti quo ipse apud se slatuit quid velit fieri five sinendo ut fiat sive ipse factendo I wisse vindic l. 2. p. 175. It is not therefore the effecting will of God that is to be my rule in desiring or acting it may be a sin in me to joyn in that which I know God will effect 2 King 8.10 15. when Benhadad was sick he sent unto Flisha the Prophet to enquire whether he should recover of his disease * Duae sunt partes oraculi in prima de vita ex aegritudine respondit in altera de Regis vita absolutè Morbus tum non est lethalis ex hoc morbo non morieris absolute tamen morte morieris quia priusquam à morbo convaâ—escat ab ipso Hazael occisus est Pet. Martyr Caâ—etan he told him that his disease was not mortal but that he might recover but yet the Lord had shewed him that he should surely die This he uttered as from God unto Hazael his Messenger yet Hazael did wickedly to take a thick cloth and dip it in water and spread it upon his face thereby to smother him and to hasten his death And we know that though God be not the Author †Respâ—ctu Dei bonum esse dicimus ut mala fiant quomodo bonum duntaxat in genere conducibilis ad illustrandam gloriam Deâ— sc gloriam divinae justitiae punientis misericordiae parcentis Et ut fiant mala à quo Non à Deu sed duntaxat ab homine Et quomodo ut fiant sc Deo duntaxat permittente non autem efficiente aut in agendo deficiente Twisse vindic lib 2. p 175. yet he is the Orderer of sin and he doth accomplish great things oftentimes even by the sins of men yet this is only by the permitting and not the effecting will of God Though the Lord doth permit that it shal be done yet he hates the act and is displeased with the Actor As the Lord employed Nebuchadnezzar against Jerusalem he saith he is my servant and I send him against an Hypocritical Nation the people of my wrath and I give him a * Bisariam praecipit Dous vâ—l voluntate patefacta per verbum hominibus traditum vel voluntate occulta quae est providentia sive decretum arcanum quo sic omnia moderatur ut sine eo contra
what would please God and what was agreeable to their wils then to his most just and holy will 4. Nothing can be a Rule of Duty to the Creature but this because this will is onely good Voluntas Dei bona est quia nobis utilia praecipit accepta est quia Deo grata praecipit perfecta quia nihil superaddi debet Glass meditat in Epist part 1 p. 35â— Rom. 12.2 Proving what the good and the acceptable will of God is Truth and goodness in all the Creatures do consist in a Conformity to something without and above themselves As therefore in intellectu divino est primum verum so in voluntate Divina est summum bonum The understanding of God is the Rule of Truth and the will of God the Rule of goodness God doth will nothing because it is good but it is therefore good because he wils it I cannot therefore approve of that distinction which some of the Schoolmen give there are quaedam volita quia bona quaedam bona quia volita Because if any thing be willed of God because it is good then it is antecedently good to the will of God which is the only cause Rule of goodness There can therefore be no Rule of Duty to the creature but that which is good there is nothing Originally good but the will of God therefore in a conformity thereunto all goodness in the creature doth consist and by it it is to be measured Thirdly The will of God as far as it concerns mans Duty is manifested and made known which will appear by these five particulars 1. This the Lord himself affirms Mica 6.8 He hath shewed thee O man what is good and what doth the Lord requre of thee but to do justly and to love mercy and to walk humby with thy God The Original word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath the same root with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies a Captain or a Leader so that the Lord hath set forth his word as our Leader the guide of our way Therefore it s called a Lanthorn unto our Feet and a light unto our pathes Ps 119.105 And a light shining in a dark place 2 Pet. 1.19 Because it shews a man how to walk in the way that is called holy 2. Luk. 16.29 Vt in Republica ignorantia juris neminem excusat ita nec in Ecclesia Daven de Judice c. 11. It could not be a Rule to us unless it were promulgated and made known Our Divines affirm against the unwritten Traditions of the Papists norma debet esse nota omnibus promulgata or else we could never be blamed for the transgression of that Law that was never revealed to us We make not the secret will of God the Rule of Duty neither is a man an offender because he doth not act according to Gods secret will Deut. 29.29 Deus apud se secrâ—ta continet quae scire nostra nihil interest neque expedit Calv. for secret things belong unto the Lord our God but those things that are revealed belong unto us and to our children for ever that we may do them They never belong to us to do them untill they be revealed That known Instance of * Aliquando bonâ voluntate homo vulâ— aliquid quod Deus non vult tanquam si bonus Filius Patrem velit vivere quem Deus bona voluntate vult mori Rursus fieri potest ut hoc velit homo mala voluntate quod Deus vult bona velut si malus Filius velit Patrem mori volit hoc â—tiam Deus Ille vult quod non vult Deus isle vero vult quod vult Dâ—us tamâ—n â—onae voluntati Dei pietas illius potius consonat quamvis aliud volentâ—sâ—q am bujus idem volentis impietas Enchirid. ad Laurent c. 101. Augustine makes this manifest A sick Father had two Sons one prays for his Fathers life in Duty the other wishes his death to enjoy his Lands the Lord had decreed that he should die yet he that prayed according to the secret will of God sinned therein whereas the other praying according to the will of Gods precept is accepted though it were contrary to the secret will of God We have a higher instance in Abraham praying for the conversion of Ishmael O that Ishmael might live in thy sight though it were contrary unto the will of Gods purpose for he intended that the Son of the Bond-woman should be cast on t and not be Heir with the Son of the Free-woman Yet it being according to the will of his precept he did his Duty and was accepted in it 3. It cannot be obedience unless the Rule of it be made known Obedience must be voluntary and the will cannot consent to any thing but what the understanding dictates to be the Rule of Duty It must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reasonable service Rom. 12.2 Rationalis est cultus de quo rationem reddere possumus which it cannot be unless the Rule thereof be first made known Some do expound that word by the 1 Pet. 2.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render the milk of the Word Ita Basiâ—ius rationalâ—m cultum opponit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appositè satis licet noâ—â—â—a Bezaevidetur according to that acceptation that which is translated reasonable Service may be rendered Word Service This is the happiness of the Saints that in matter of Duty they are not left to ambiguous Disputes doubtful inquiries to say who shall ascend up into Heaven or who shall descend into the deep but the word is nigh them in their mouth and in their heart They know what is the Rule of Duty and when they walk before God unto well pleasing Rom. 10.8 4. Christ came from the bosome of the Father to reveal unto man the Rule of Duty He had a Law written in his heart in his creation but that is utterly obliterated there remans not not one true principle of holiness and Duty therefore * Pilius in finu patris esse dicitur in aeterna generatione in arctissima unitate in ardentâ—ssima dâ—lectione in secretissimorum communicatione Glass Rhet. sacr p. 119. the only begotten Son who is in the bosome of the Father he hath declared him Joh. 1.18 The bosome is the seat of secrets as well as of love and to reveal these secrets to open that sealed Book is a great part of Christs prophetical Office And the Spirit hath undertaken also to lead us into all truth to bring these Revelations of Christ unto our remembrance Joh. 16.13 which is not to be limited unto the Apostles only Fateor hunc locum non ita solos Apostolos spectare quin ad alios etiam fideles pastores possit extendi Deducuntur in omnem veritatem non absolutè sed in omnem veritatem necessariam Daven de Judice p. 98. Ephes 5.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sylburg but
former Governors whoever do so the Lord will surely finde them out and it will appear that they have coveted an evil Covetousness * Hab. 2.9 Lucrum malum domui suae declarat eam avaritiam familiae ipsius pernitiem allaturam Drus to their house which will prove like a coal in the Eagles nest as it hath been to them that the Lord hath cast out before them †In aliis horrent quod in se semper admittunt mirum in modum accusatores eorundem criminum excusatores exsecrantur publicè quod occultè agunt c. Salvian de gubern l. 3 p. 92. For God will surely visit the blood of Jezerel upon the house of Jehu Hos 1.4 * Fuit caedes illa respectu Jehu latrocinium respectu Dei fuit justa ultio Ego quidem illud mandavi sed in alium finem retulit ipse injunctam sibi vindictam fuit igitur potius latro neque scelera punivit quia eadem perpetravit Cal. in loc Whatsoever a man doth though by the Command of God to a corrupt end shall be numbred among his sins at the last Day and shall add to his Plagues This is a sure Rule Whosoever having power in his hand doth punish or depose another for any way of sinning and doth live in the same way himself God will certainly plague him for punishing that in another as if he had done the greatest act of cruelty and injustice in the world If Jehu will take away the life of Ahab and his Family for Idolatry and will himself continue in the same sin Hoc loco intelligi debet caedes à Jehu perpetratas esse quando Achabum cum suis interficiebat quoad externam speciem juxta verbum Jehovae intus vero in corde longe aliud spectabat Tarnov Magistrates must take heed of living in the same sins which they punish in others See Mr Burroughs in Hos 1. p. 42. though it were never so deserved in Ahab yet it is but Murder in Jehu and God will deal with him as a Murtherer avenging upon him the very blood of Ahab which he himself commanded to be shed But yet it is only God that can discern and judge of these ends He only can deal with men according to them It cannot be the Rule by which we must judge or act And though the end of the Instrument be never so vile yet if the Work be of God I not only may but am bound 〈◊〉 joyn therein â— We are to 〈…〉 the thing 〈…〉 ansco◠〈…〉 me 〈…〉 * Deus 〈◊〉 quid 〈…〉 aâ— Pâ—◠〈◊〉 per 〈◊〉 hoc mod 〈…〉 num dumaxat vult improâ—rte 〈◊〉 altud sc propter bonum quod inde sequitur nullo modo dici potest Deus velle malum proprie sed potius dicendus est permâ—ttere sed vâ—lens non auâ—â—m invitus 〈◊〉 Zâ—nch de 〈◊〉 Del. l. 3. c. 4 〈◊〉 De natura Permâ—sâ—â—â— ut â—â—â—tre 〈…〉 quoad 〈◊〉 voluntatis eliâ—â—um unperatum 〈…〉 Vindâ—â— Digress 〈◊〉 p. 17. will 〈◊〉 only converâ—â—◠〈…〉 â—vill But â—f the 〈…〉 good 〈…〉 â—â—â—â—ing will Omne horum 〈…〉 As Câ—rus was 〈…〉 Lord for the destruction of that cruel and oppressing Nation the hammer †Jer. 50.23 〈…〉 percussit 〈◊〉 contudit totam terram 〈…〉 aut ejus actum sustinere possâ— A Lap 〈…〉 Sacr. p. 404. of the Earth as the Babylonish Monarchy 〈◊〉 called and to avenge the cause of thâ— Church And therefore the wratâ— poured upon it is called the vengeanâ— of the * Jer. 50.28 Vindicta Templ 〈…〉 qua Deus ulciscitâ—â— contumeliam Templo suo illatam 〈…〉 Templo provâ—nâ— hoc est precibus Sanctorum impetratuâ— Calv. Bright Temple The Lord saith fâ—â— Jacob my Servants sake he shall perform all my pleasure saying to Jerusalem Thou shalt be built and to the Temple Thy foundation shall be laid Isai 44.28 The thing was in it self good and therefore it was not only lawfull but a †Ezra 6.22 Neh. 2.18 4.6 duty in the Saints to rejoyce in it and to give their uttermost assistance to further the Work So Jehu the â—hing was good that he was imployed â—n the rooting out of a wicked cruel â—nd idolatrous Family The Lord gives him this Testimony 2 Kings â—0 31 Thou hast done that which was â—ight in mine eyes and all that was in my heart He did approve * Deus non modo eum provexit ad regnum sed etiam probavit quae fecerat et promisit ei liberos quartae successionis in regno permansuros Pet. Martyr the â—ct as good and rewarded it Therefore thy Children unto the Fourth Geneâ—ation shall sit upon the Throne of Israel The Act therefore in it self was good â—nd belonged unto the Effecting will of God though it were an evill in the â—an being blasted unto him by a corâ—upt intention Now it is a good â—hing that the publike Liberties of a Nation be asserted and that against â—he highest Opposers It is good that â—ustice be executed and that upon the greatest Offenders Rex * Rex de jure mutare non poterit libertatem primo concessam habet in potestate sua leges constitutiones regni provisas approbatas juratas ipse in propria sua persona observet à subditis suis faciat observari Est enim corona Regis facere justiciam judicium fine quibus corona consistere non potest Hen. de Bracton de legibus consuetudin Angliae l. 2. c. 24. Non est Rex ubi voluntas non lex dominatur Ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Brisson de regno Persarum p. 36. debet esse sub Deo et sub Lege quia Lex Regem facit It is good that a Magistracy be maintained that Tyranny be suppressed that men be not left like the fishes of the Sea that have no Ruler that if one Government be taken away no other must be accepted but Magistracy though an Ordinance of God must be wholly cast off as the Persians at the death of their Kings had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a lawless liberty for five days in which every man was to do what was right in his own eyes and he should never be questioned for it that they finding the mischief of living without a government might prize authority the more Had the reins been let loose at first when the late King deserted the government of this Nation several years together had then all inferior Magistrates given up into what an immediate confusion had this Nation been cast And if after his death all Authority had been laid aside had we not immediately fallen under the power of the Sword that no man should have been secure of life It is good to oppose and discountenance Popery in all the Forms thereof And there are many men that receive the mark * Rev. 13.16 Character summatim comprehendit omnem illam rationem qua quts ullo
fuit ad credendum ignoto Prophetae inexcusabilis erat quia dimisit certum adhaesit incerto Cajet in loc that he should not go to Jerusalem The Spirit of Prophesie was not then ceased in the Church therefore I conceive with Calvin they did not barely pretend the Spirit but that he did many times speak by them though in this they followed their own spirit The Lord in this trying the Apostle as he did the young Prophet coming from Iudah to Bethel and was by the like pretended Message from God deluded and overcome But the Apostle cleaves close to the Commandment that he had received and is not by this suggestion diverted or turned out of the way Secondly Then coming to Cesarea Quem Dorothaeus ait unum fuisse è 72. Discipulis Christi Qui famem su◠Claudio praedixit quae etiam accidit c. he met with a Prophet who came down from Judea named Agabus and he told Paul that when he came to Ierusalem the Iews should binde him and deliver him up to the Gentiles He well knew both the rage of the Jews and the malice of the Gentiles if he once fell into their hands Act. 11.28 Luk. 10.19 yet this doth not turn him out of the way of Duty If he must walk upon Serpents and Scorpions difficulties discourage him not but raise up his spirit to higher resolutions Periculum est par animo Alexandri Job 17.19 The righteous holds on his way Thirdly Now follows the last but the greatest temptation which took most impression upon his tender heart Paul walked in a high degree of love to the Brethren willing in every thing to satisfie them wherein he might not dishonour or displease Christ For as the way of glorifying the Father is in his Son and of glorifying his Son is in his Spirit So a high way of honouring the Spirit is in the Saints Now when he came to Cesarea his Friends and Companions in travel Sopater Aristarchus c. cap. 20.4 together with the Inhabitants of the place besought him that for the glory of God and the sake of the Churches he would not go up to Ierusalem to venture himself on so eminent a danger upon whom the good of the Churches did so much depend Thus even godly men may disswade from Duty out of self respects and that is a great temptation For as the Lord is loth to deny the requests of his people so are the Saints for the same spirit works in their hearts also This melts the heart of Paul and yet elevates his grace and quickens his resolution for Christ and Duty Their intreaties divert him not from his purpose and he goes forth as the Sun shining in his strength And Pauls Grace thus acting draws out their Grace also There is a Sympathy in Graces as well as in Instruments touch one string in one and the same string in another will sound Pauls resolution draws out their submission And when he would not be perswaded they said The will of the Lord be done From this Context six special Truths are to be observed 1. That the best men meet with variety of diversions in the best services 2. There may be great snares laid in the best men and the best means Who would have feared any thing in a Prophet or suspected any thing in a Saint Satan hath his devices 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 2.11 and he had need be a discerning Christian that shall be able to discover them 3. A godly man must deny his best friends rather then the least motion of the Spirit Luk. 14.26 He must hate Father and Mother that will be Christs Disciple 4. An upright heart is resolute and is not by difficulty turned out of the way of Duty Cant. 8.6 The love of Christ is the Flame of Jah and the less fewel it hath the hotter it burns It s only base Kitchen-fire that is put out when the fewel is with-drawn which is not maintained by an heavenly influence 5. The soul is then in a good temper when that which diverts others and turns them out of the way of Duty doth the more strongly engage it drawing forth to higher and more glorious actings 6. It is a good sign when Grace acting in others doth draw forth acts of Grace in us also as Iron sharpens Iron and one stick kindles another And so much for the occasion of the words In the Text are two things mainly to be considered 1. A gracious submission of their will unto Gods will Before they knew what the will of the Lord was they would have had their own will to have taken place for that is the great contention in the world whether God's will or our will shall stand But when they saw the Command that he had received from God and the impression that it had taken upon him then they conclude Surely it is the will of the Lord and it must stand and our wils shall stoop thereunto 2. A blessed quietness and calmness of spirit following upon this submission Will the Lord have Paul to go up to Jerusalem and by the malice of the Jews there deliver him unto the wils of the Gentiles if he suffer under them and thereby we and the rest of the Churches be deprived of so great a mercy it is not for us to dispute with God let his will be done So much is intimated in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as will appear when it shall be afterwards explained First From the submission of their wils unto the will of the Lord ariseth this Observation Doct. The power of Grace consists mainly in the submission and conformity of our will unto God's will This I propound the rather to let you see that in absoluto facili stat aeternitas Hilar. de Trin◠10. jurta finem The things that absolutely concern eternity are short and brought into a narrow compass If we look to most of the controversies of the present Age they are but out-works things upon which godly men do not live for in those all the Saints agree that differ most in Forms and Externals wheresoever Grace is it saith Sinc summo bono nil bonum there is nothing good without regeneration And sad it is to see men that live upon the same Truths for the main and expect an Interest in the same Inheritance that they should be at such distances as they are for things circumstantial yea even to side with others barely for Opinion sake whose principles in the main they abhor and whose ends they fear It was good to me when Christians could meet together Fast and Pray together delight themselves in the image and approaches of God each to other feeding their souls with nourishing Truths and not puzling their judgements and tickling their Fancies with nice and unpractical curiosities It was good counsel that of Nazianzen whose honour was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Orat. 29. §. 14.
belongs in common unto all the Saints as the exigency of Duty and the necessity of their calling doth require 5. Unless the Rule of Duty were revealed there could be no judging of a mans self Now it is commanded Iudge your selves that you be not judged of the Lord 1 Cor. 11.21 All judgement must be according to a Rule he that hath a Rule to judge by that being a reflex act must before-hand have a Rule to walk by Thus we see that the will of God as the Rule of Duty is made manifest unto men Fourthly In a compleat and full subjection of the will of man unto the will of God thus manifested doth the power of godliness mainly consist Which I shall manifest by these six demonstrations 1. 2 Cor. 3.23 Heb. 8.10 Grace is nothing else but the Law written in the heart Jerm 31.33 what is the writing of the Law in the heart Haec Metaphora tria continet 1. legis perfectam dilectionem cor est abrasa tabula 2. perfectam animi conformitatem non enim opus legis ut Rom. 2.15 sed lex ipsâ— scribitur 3. Prepetuitate lâ—tera scripta manet scribere est firmiter infigere Jer. 17.1 Quid sunt leges Dei in cordibus scriptae nisi ipsa praesentia spiritus Sancti qui digitus Dei est Quo presente dissanditur charitas cordibus nostris quae plenitudo legis est praecepti finis Aust de spirit lit cap. 21. when there are sutable impressions upon the will agreeable unto the Rule of Duty When the will is cast into the mould of the Word Rom. 6.17 The word may take a great place in a natural man it may go far into his understanding conscience affections but this is only taking the Out-works the Castle holds out till the will be won And Satan will at pleasure catch away the good seed that was sown because the man is still under his power and led captive at his will For all men subject their wils either to the will of God or of the Devil 2 Tim. 2.26 2. Preston of the New Covenant p. 76. Grace is the greatest subjection of the Creature unto God For therein is the foundation laid of all Obedience Now there is no subjection that is worthy of God unless the will be subject Satan being the god of this World Joh. 8.44 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 never judges himself honoured as a God unless he rule the will It s nothing to have men subject their actions to be captivated by a forced submission when the heart relucts and strives against it but to have the will conquered and subdued is an honour that becomes a God Therefore the relations in which we stand to God mainly require this Joh. 1.1.2 Psal 18.1 Hose 2.19 we are said to be servants of God and under the second Covenant to be married unto Christ for the covenant is matrimonial and in them both Ad virum defiderium tuuÌ„ hoc est eam non fore sui juris sed ex authoritate potestate mariti tota pendeat ut ne quid appetat aut velit quod marito non allubescat Merc. in loc the subjection of the will is properly required The woman must not only subject her wit but her will to her husband Thy desire shall be subject to thy Husband and he shall Rule over thee Gen. 3.16 And a servant should be but a living Instrument he should have no will of his own Aristotle observes a servant should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he should not only work for his Master but his will should be concluded under his Masters will God is a Spirit and the subjection of our will unto him absolutely is an honor that becomes none but God God only rules the will 3. It is the act of the will that is the act of the man Actus voluntatis est actus suppositi Therefore the Lord never accounts a man to obey till his will doth yield Mallet si fieri posset non esse quod timeat ut liberè faciat quod occultè desiderat Aust de natura grat c 57. Non fit in corde quod fieri videtur in opere quando mallet homo non sacere si possit impunè Aust contr Pelag. Epist 2. l. 2. cap 9. There is many a man that doth abstain from the sin he loves and doth practise the duties that he hates For it is with ungodly men in respect of Duties as it is with godly men in respect of sins They do the things they would not As they love sins when they practise them not so they hate Duties while they do them Therefore all that forced subjection which from a principle of an inlightened conscience is yielded unto God he rejects as rather an act forcibly wrought upon them then any thing done by them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significat probavit elegit electio est praecipuus actus voluntatis ex comprobatione eligere But Grace saith I have chosen the way of thy Commandments thy judgements have I laid before me Psal 119.30 That which a man doth electively with freedom of will and that if he were to chuse he would chuse again that is properly the act of the man when it is with a man towards God and his Law as with some of the servants of the Israelites in the year of Jubilee who said I love my Master and therefore would not go free though they might when a man is left at his liberty to chuse another Rule to walk by yet because there is none in which he sees so much truth and goodness as in the will of God therefore he would chuse no other to be the guide of his ways Perfectissima servitus obedientia Patri à Filio incarnato praestita signicatur Messias autem in duali de auribus suis loquitur ad eminentiam spiritualis suae servitutis notandam Glas Rhet. sacr p. 107. So it was with Christ Psal 40.6 But mine ears hast thou boared It is conceived to be an expression alluding unto that custom Exod. 21.6 The servant that would not go free his Master was to boar his eare thorow with an Awl and he was to serve him for ever God boared Christs ear as an expression of voluntary and perpetual subjection And whereas under the Law the servant had one ear only boared Christ speaks it in the plural Mine ears hast thou boared and all to shew that he did chuse obedience unto God Esay 50.4.5 the will of God as his Rule to walk by and if he were left to his liberty he would not go free As respect of sin to will it is more then to act it according to that Rule of Gregory Gravius est peccatum diligere quam facere So in respect of Duty 't is more to will then to do 2 Cor. 8.10 You have begun not onely to do but also to be willing a year ago 4.
a Covenant the consent of the Creature is necessarily included Burg. vin dic legis p 121. The terms of the Covenant are offered to him and subjected to his choyce Neither dare I embrace that Doctrine that Adams consent was not necessary unto the first Covenant because he was bound to accept what God did require for he was bound freely to consent to the terms of the Covenant as he was bound freely to obey the precepts of the Law but yet his consent did constitute a Covenant between God and him which else had remained a Law only That God did indent with Adam as a publike person the word is clear and that Adam knew upon what terms he stood or else he was ignorant of the nature of his Covenant which were dangerous to affirm and so did neither know the necessity of his obedience nor the danger of his fall Now when the soul doth chuse the will of God as best and best for him herein doth his subjection to the commanding will of God further consist 3. Intentio est in aliud tendere inde pertinet ad id quod movet ad finem est ergo actus voluntatis Aquin. 1. 2ae q 19. a. 7. Intentâ—o electio sunt idem motus fed in 〈◊〉 distinguuntur quod intentio primò sertur in finem deinde in media electio vero primò attingit medium deinde finem Medina 1. 2ae q. 12 a. 4. Psal 17.3 Acts 11.23 Intentio The intention of will The Law being consented to as good and chosen as best for us then the aym and the bent of the will is to walk in all things according to this Rule It is that which he intends in his whole course Paul proves the goodness of his conscience by this Heb. 13.18 That he was willing in all things to live honestly This was the constant intention and bent of his will and when the Saints do otherwise it is praeter intentionem for they are stedfastly purposed to keep his Precepts and with full purpose of heart they cleave to God when they fall they are overtaken Gal. 6.1 It is by way of surprize as that which they intended not I do that which I would not Rom. 7.19 Therefore the regenerate part which is born of God doth not sin It may be over-born by the flesh and led Captive but it consents not to it The bent and intention of the will is against it all the while Daven in col 1 10. Sufficit quod praecesserit illa intentio in habitu retineatur licet in singulis actibus non cogitetur c. Some of our Divines do distinguish between an habitual and an actual intention and they say though there cannot be always an actual intention of God and his glory yet there must be always an habitual a constant purpose of obeying God and submitting to his Law in every thing for the power of Grace cannot stand with a purpose of sinning 4. Imperium Homo non agit ex necessitate naturae sed liberè sc modò rationali hoc est modo imperii Ad imperium requiritur dictamen ultimum intellectus practici stante efficaciâ imperii voluntas liberè movetur Cumel de volunt p. 50. The power and the command of the will The will is the leading faculty it hath a strang ruling power over the man it commands all the faculties of the soul Imperio politico all the members of the body Imperio despotico It commands the understanding to search the memory to retain the affections which are as it were the ebbings and flowings of the will to go out towards those objects the will is set upon If the will move towards any object the eye looks the hand works the feet haste towards it with all manner of readiness and unweariedness because the will commands it We have all known how powerful the commands of the will were and how unwearied in ways of sin Mich. 7.7 〈…〉 〈…〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ad malum manus 〈◊〉 reddun sc aptaâ— peritas 〈◊〉 Merde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sept. when we did evil with both hands earnestly fulfilling the wills of the flesh and of the mind Therefore Rom. 7.5 Sin is compared to a Husband and the Soul to a Wife because the will of sin is the law of the soul And as it is in sin so t is in Grace also Grace being the Law of the mind Rom. 7.23 And the end of the Law is Obedience Now though Grace be in the whole soul yet the Commanding power of it is chiefly in the will For Grace doth act in the soul according to the nature of every faculty In the understanding searching into the will of God as the Rule of Duty in the memory laying up the Commandments as the greatest treasure I have hid thy Law in my heart In the affections also the soul goes out to it Oh how do I love thy Law thy precepts are my delight I hope in thy word I have rejoyced in thy Testimonies more then in all riches But the commanding power over all these comes from the will therefore the Law of the minde is mainly seated in that faculty which commands the man Now when this imperium of the will is exercised over the whole man for the Law of God bringeth all into subjection thereunto as the Rule of Duty then is mans will brought into a perfect and compleat subjection unto the will of God Vse If the power of godliness doth mainly consist in the subjection of our will to the commanding will of God This serves as an Exhortation mainly to place your Religion therein Godliness consists not in reasoning and Disputing but in willing and doing when there is much inquiry what the will of God is with a resolution of will not to do it that the Lord hates as they did in Jeremiah 42.5 6. The Lord be a true and a faithful witness between us say they to the Prophet If we do not according to all things for the which the Lord thy God shall send thee to us whether it be good or whether it be evil we will obey the voyce of the Lord our God and yet after so solemn calling God to witness upon their souls they say Jer. 44.16 The word that thou hast spoken unto to us in the name of the Lord we will not hearken to it but we will certainly do whatsoever goeth out of our own mouth To enquire what the will of God is as a Rule of Duty to no other end but with the greater obstinacy to oppose it and neglect it is the greater abomination and the Lord abhors it To enforce this Exhortation of subjecting our wils to the commanding will of God we may take these considerations 1. Consider The Commands of God are the highest testification of the soveraignty of God The Lord hath an absolute soveraignty over the Creatures He is the only Potentate King of Kings and Lord of Lords
aestivam unam alteram hyemalem Jer. 36.22 Iudg 3.20 Drus Esay 5 9. Esay 30.25 the winter the summer house layes many houses desolate great and fair without an Inhabitant layes his hand upon the great Ones of the Earth and the Mountains skip the Towers fall many that are in high place and esteem men of great Authority their right hand shall wither and their right eye shall be put out The Lord will raise the poor out of the dust and lift the beggar from off the dunghil Zach. 11.17 per brachium intelligitur robur per oculum prudentia ubi maturum tempus advenerit palam fore comm flagitia ita ut in ipsorum faciem conspuant omnes ut sint omnibus detestationi Calv. and set them amongst Princes and make them inherit the Throne of glory Because the pillars of the Earth are the Lords and he hath set the world upon them 1 Sam. 2.8 The bowes of the mighty are broken and they that stumbled are girt with strength they that were full have hired out themselves for bread c. What is the ground of all this Onely this is his good pleasure He doth whatsoever it pleased him in Heaven and in Earth in the Sea and in all deep places 2. Our wils ought to be subjected unto the will of God in all these and herein the power of godliness doth in a great measure consist not only in a subjection of our wils to Gods commanding will but unto his effecting will also in whatsoever he doth in the World and the acts subjecting of a mans will to the will of God herein ought to be such as these 1. We ought to acknowledge and admire his wisdom justice and soveraignty in them That which the Apostle speaks of the rejecting of the Iews and the bringing in of the Gentiles which wrought as great a change in the world as any thing you have seen HoruÌ„ mysteririorum judiciorumque causas pius doctus Magister maluit ad altitudinem suspendere quam subtractum ab humana cognitione secâ—ctum temeraria inquisitione discutere nihil omittens de his quae non oportet ignorari nihil contrectans de his quae non licet sciri Prosper devocat Gent. l. 1. c. 13. and a far greater and the Love of the Apostle to the Jews was as great as yours can be to any person or party whatsoever yet he is so far from reasoning and disputing against it that he admires it adores the wisdom and Iustice of God in it * Rom. 11.33 Oh the depth of the wisdom and the knowledge of God! The Lord doth proceed against men so as his Judgements are a great deep so that a man cannot see them His pathes are in the great a Psal 77.19 Miraculum describit in mari siccato his verbis autem significat Deum semper ita gubernâ—e Ecclesiam ut vesligta ejuâ— Ã mundo ratione non conspiciaâ—â— nec quemquam posse illa sequi nisi Deum ductorem habeat c. Moller waters and his foot-steps are not known but yet they are alwayes just when they are secret b Quod non ideo iniquum est quia occultum est 〈…〉 aequum est quia judicium Dei esse non dubium est Prosper de vocat Gent. l. 1. cap. 17. judicio occulto sed semper justo Augustin When you see Captains like great Grass-hoppers in a Sunny day * De Assyriis dicitur Judaeam vastaturis 1. propter multitudinem Judg. 7.12.2 Propter vastationem Exod. 10.15.3 Propter fugam subitaneam simulac ortus est sol celeriter avolant Mede Coment Apocal. cap. 9. Psa 76.5 Nahum 3.12 Nahum 3.19 the men of might cannot finde their hands when you see Cities made like ripe figs falling into the mouth of the eater men falling into the Pits that they themselves digged and wicked men snared in the works of their own hands then say righteous art thou O Lord and true are thy Iudgements 2. Hold your peace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Interjectio est imperantis silentium Jerom. silentium ex metu significat Nemo Deo audet impunè obmur murare ne dum resistere conticescant jam omnes tumultus c. Tarnov Quando consurgit ad vindictam evigilare dicitur ex habitaculo id est vel è Templo vel è coelo Drus do not dispute do not murmur that is the command Zach. 2.13 Be silent O all flesh before the Lord for he is risen up out of his holy habitation It was a great turn to see the power of the Persian Monarchy broken which the Lord did threaten he would do and see such a Mountain to become a Plain there is no doubt but there were high and hard thoughts of heart upon such a change as this But the Lord commands them silence for you are but flesh and you look upon things with an eye of flesh and all that you can oppose it with is but an arm of flesh which will profit nothing and therefore be silent before the Lord. Non est ei dispensationis hujus revelata justitia nec ad inspectionem secreti latentis admissus est sed ut à discutiendis Dei judiciis absti neres opposita est ei bonitas miserantis volentis potestas Prosper de vocat Gent. l. 1. cap. 17. 1. Do not Dispute Remember the reproof Rom. 9.20 Who art thou O man that disputest with God is there any contending with him in Judgement If not in matters of eternal Election and Reprobation much less in temporal Dispensations Bring forth your strong reasons Esay 41.21 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Argumenta fortissima robora litis vestrae Ossa vocat quia sunt veluti ossa nervi in corpore Farer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theodor. Hoc itaque tenete fratres mei nemo vos de fide excutiat de sana doctrina qui secit in caelo Angelum ipse fecit in terra vermioulum Expavescis in minimis lauda magnum totum attende totum lauda c. August in Psal 148. Is there any man or power able to make war with him Or is there any man able by force of Argument to maintain his cause against him Audaciam exististimo de bono praecepti divini disputare Tert. It s high presumption to Dispute any of the commands of God whatsoever he requires us to do much more to call him to an accompt before the bar of humane judgement for what we see he himself hath done Keep silence because the Lord hath done it They are not men that govern the World Therefore all reasonings and disputings should be laid aside We live in a disputing age as if men did Rule the World It s true it is good to reason concerning our own Duty but concerning the Lords doings disputations are dangerous 2. Do not repine bear it patiently and acknowledge the soveraignty of God What though the cause or the party
sect 18. p. 317. Glass Rhet. sacr p. 46. Periculosum est sibi placere cui cavendum est superbire Ille autem qui super omnia est non extollit se nobis namque expedit Deum nosse non illi unde patet quod Deus suam gloriam non quaerit propter se sed propter nos Aquin. 2. 2ae q. 132. ad 1um Eo fortior adversus â—aeli minas surge cum mundus undique exarserit cogita te nihil habere de tanta mâ—le perdendum Sen. q. nat l. 2. c. 59. Psa 76.10 Necesse est omnes homines quantumvis feroces furentes tibi cedere si quid furoris adhuc vertet ita coercet ut erumpere non possit Muls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sym. either essential and so his glory is himself which no man hath seen nor can see or manifestative the shining forth of his excellency in the discoveries of his Attributes Now that the glory of the Lord might shine forth as the Sun though all the Stars be eclipsed he is well pleased If the Lord please to make me a footstool that he himself might be exalted into his own Throne I rejoyce in my own abasement If he will get himself a name by the shaking of the earth and heavens by the overthrows of Kingdoms as he will do by the general conflagration of the world at the last day a Saint can with rejoycing stand upon the ruines of all things and say I have lost nothing my end is secured God that made all things for himself he rules all things for himself he will provide for his own glory in the midst of all the tumuls and turnings that are below Now if he will cause light to shine out of darkness and win to himself glory by working a harmony out of the discords of the Creatures Finis solus in mediis amari debet ergo finis solum est ratio motiva voluntatis media qua talia tantum terminativa Scot. disp 3.8 Gibeuf de libertate creat l. 1. cap. 11. §. 2. in this I can and will rejoyce This is indeed the great happiness of a Saint though in his inferior ends he may miscarry yet he is always secured in reference to his utmost end Whereas all ungodly men as they many times fail in their subordinate ends so they always miss of their utmost end and therefore must needs be miserable for the rule is finis ultimus perficit tam agentem quam actionem Omnis finis secundarius ex ultimo acquirit perfectionem Keker log de fin c. 18. Therefore nothing can make a man happy but the securing of his utmost end And nothing can make a man miserable but his missing of his utmost end While a man therefore sees that to thrive and prosper God answering cardinem desiderii as Austin speaks of prayer though he fails in many other things which he in his judgement conceived necessary means conducing thereunto yet he is fully satisfied and well pleased 2. The power of godliness consists much in self resignation unto God and the happiness of the Saints is Fuerunt aliis hominibus cum Ethnicis tum Christianis loca quaedaÌ„ exstructa reditus constituti ad pauperum relevandom miseriam is cui haec provincia demandata fuit dicitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cum parvuli vel parentibus erant orbati vel publicè expositi à parentibus non agniti Greg. Tholoss Synt. juris l. 15. c. 28. Pupillus est 1. Qui omni hominum praesidio caret ope humana destituitur 2. Qui suae ignorantiae nuditatis inopiae conscius est 3. Qui se totum curae tutoris sui committit ac proinde humilis est à tutoris metu mandatis solus pendens Tarnov in Lam. 5.3 Zanch. in Hose 14.3 to be in themselves fatherless to be put out of their own protection and provision Hosea 14.3 The Church is described leaning upon her beloved Cant. 8.5 her support is out of her self there she takes up her repose Psal 10.14 The poor leaves himself with thee they commit their souls unto him in well doing 1 Peter 4.19 And they commit their wayes Psal 37.5 to him in the issues and successes of them Now a man that does commit all his own and the Churches affairs into the hands of God brings all to him and leaves them with him let him do what seems him good which way soever God casts it his soul is satisfied and he is quiet under his dispensations Grace makes a man solicitous for nothing but duty as it makes a man to fear nothing but sin It is never troubled about events but when the duty is done though the event answers not his desires he can as well quiet his soul in God as if he had had all the success in the world So doth the Lord Jesus Christ Isai 49.4 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signinificat laborem cum singulari molestia conjunctum A Septuag redditur per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 uti Hab 2.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Est humor nativus in quo vigor robur corporis consistit qui à laboribus assiduis indefessis deficit exarescit I have laboured in vaine one word signifies to labour with a mans might with his utmost diligence even unto faintness and weariness and the other word doth signifie humidum radicale It is the same word that Christ useth Psal 22.15 My strength is dried up like a Postsheard and yet even in that labour the event and the success is exprest to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for confusion which he intended for preservation and for destruction which he intended for edification yet my work is with the Lord and my reward with my God †Bis glorificatur Deus si votis successus respondeat sed ubi nihil omiserint verbi ministri non est cur eos poeniteat Deo placuisse Calv. A soul by reason of this self resignation can sit down satisfied and give up himself to God as freely having done his duty as if the success had answered his desires So may a faithful Minister lie down in his grave and yield up his soul 2 Cor. 2.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys Vterque Deo gratus est odor quo electi recreantur in salutem quo reprobi enecantur Et si Deo suavis est odor nobis quoque esse debet abunde sufficere si justam reprobis damnationem afferendo Dei gloriam promoveat Calv. with as much comfort as if the people had been gained So may a gracious magistrate as if the people had been preserved and established And in this mainly doth the power of grace consist it enables a man to resign all things The state of Churches Kingdomes Families into the hand of that God unto whom he hath committed his soul and he is as truly quieted in Gods disposing of the one as the other 3.
day that the whole plot of God should have been changed and the glorious order and beautifull agreement of all his Providences been defaced that so your will might be accomplished to serve a particular end some low and inferior design as if the whole order of the Creation should be perverted for us And we may as soon expect that God should change the works of Creation as the works of Providence and as soon finde out a better order in the one as in the other Vse 2 When you look upon the several turns of Providences that are now in the world do you labor to submit your wils unto Gods without fretting and without murmuring do not rise up against the mighty hand of God but humble your selves under it and in due time he will exalt you 1 Pet. 5.6 It may be sometimes the Lord orders things so that they do act contrary to your desires and expectations sometimes the Clouds give their rain unseasonably and the winds unseasonably blow the stars by their influences seem to fight against you and sometimes after all your labor the Earth doth not yield her encrease but thorns do grow instead of wheat and cockles instead of barly It may be the Lord denies thee the fruit of the womb or else gives a comfort as he did a Guord to Jonah for a day and he blasts it at night though it be the desire of thine eyes and the joy of thy heart it may be the Lord doth set up the right hand of thy Adversaries and they that hate thee triumph over thee and the Church is broken in the place of Dragons and covered with the shadow of Death Now say with a heart melted into the will of God Let the will of the Lord be done Math. 26 42. Distinguitur in Christo vo luntas ut est natura quae dicitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 voluntas ut est ratio quae dicitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aquin p. 3. q 18. a. 3.0 He is the Lord and his will is the Rule of goodness And although the will of nature would seek its own preservation yet let it stoop unto the will of Duty And say while the Lord is pleased to have it so I do not desire to have it otherwise We are to pray with submission unto his will in our works Jam. 4.15 If the Lord will we will do this or that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys hom 84. in Math. Voluntatem nostram voluntati divinae plenissimè unire sine retractione cordis cum quadam complacentia mentali medullium in omnibus adversis quae contingere possunt ut divinum beneplacitum fiat ei summum deâ—â—â—rium sive sint adversa exteriora persecutiones divisiones scandala sive interiora ut subtractiones gratiae divinae influentiae consolationis aternae sive obnubilationes mentis vel infrigidationes affectuum sive tentationes Harph. Theolog. Mystic p. 570. and therefore we are to submit to his will in all his works and say If the Lords will be so we have no will of our own we will not the contrary Now to bring a soul into such a frame there are these ensuing considerations which the Saints may finde useful in all these great concussions and shakings of Kingdoms and Nations 1. Whatsoever the Lord doth he doth by counsel It is not barely an act of will but of will guided by counsel Ephes 1.11 He works all things according to the councel of his own will And this councel is taken from eternity Psal 56.8 Psal 139.16 Est liber providentiae Dei generalis omnes creaturas concernentis à quo deleri est morti tradi Exod. 32.32 33. Est liber vitae qui catalogus est sive singularis illa salvandorum cognitio Glass Rhet. Scar. p. 157. The Lord hath a book of providence as well as of life In thy book are all my members written And that book in the Revelation that was sealed with seven Seals is not the book of Gods Election but the Book of Gods dispensations in the world Liber fatidicus the Book setting forth the counsels and designs of God upon the after Ages of the world They are not Counsels taken up De novo or as occasion serves upon a particular interest and for a particular end but they were counsels taken up in reference unto the general frame and ordering of all things and that from everlasting Therefore Zach. 6.1 the Instruments of vengeance are said to be Chariots that came forth from between the Mountains of Brass Non dubium est quin per montes intelligat providentiam Dei vel arcanum consilium quo omnia decreta sunt ante creationem mundi Calv. Montes duo sunt sapientia decretum dispositio definitio potentia providentia Dei praeordinatio executio A lap Judicia Dei abyssus multa quapropter Angeli qui ea exequuntur prodeunt è profunda valle inter duos montes sc ex cujus abdito firmissima ineluctabilia consilia Drus Tarn in loc which is to be understood of the Decrees of Providence which are as Mountains of Brass unchangeable Therefore should not my will stoop Should I submit unto the Decree of God in reference to my eternal estate and shal not my wil be subject unto his Decree in ordering of Providences in respect of the things below all which do conduce unto that eternal end Shall not the Lord have what designs upon the world he pleaseth when the Earth is the Lords and the fulness thereof of him are all things as the first cause and therefore to him should all things be as the last end 2. He hath committed all things in the matter of Government unto the Son He hath laid the Government upon his shoulders not only in the spiritual but in the providential Kingdom also which some Divines call a Kingdom of power which is exercised over all men and all creatures and a Kingdom of Grace which is exercised over the Church Assemblies Catech. p. 53. both which are intended in that petition Math. 6.10 Thy Kingdom come for therein we desire That Christ would so Govern all the creatures Dr. Vshers Sum of Christian Religion p. 361. both in the natural course of things and in the Civil and Domestical Government of men yea Hen. Scudders Key of Heaven p. 153. Mr. Tho. Goodwins Serm. the Interest of England p. 44. in the Rule of Devils themselves in such sort as they may serve for the good of his Church And therefore he is called King of Nations in reference to his works Jer. 10.7 as well as King of Saints in relation to his worship Rev. 15.3 This will clearly appear out of the word under these considerations Propheta non tantum in Coelo Deum regnare docet verum moderari res terrenas hac ratione extendit ejus potentiam per quatuor mundi plagas c. Calv. 1. That the Rule and Government of
modo Bestiae devincitur In dextra Vt pro virili pro Bestia propugnent in fronte ut omnibus palam sit cui deberetur obsequium Bright Allusum est ad morem veterem quo servi Dominorum in fronte milites Imperatoris sut nominibus in dextra inscribi solebant of the Beast in their right hand and do in a high degree maintain Popish Principles and Interests and yet never wear the mark in their foreheads All these things I look upon being done as good as things which God doth approve but if the persons do them not in obedience unto God but upon corrupt Principles and unto corrupt ends or if they degenerate into the same evils and build that which they before pretended to destroy God will have a time to call them unto an Accompt and reckon with them afterward Neither doth it follow that Jehu did not that which was right in the sight of the Lord against the House of Ahab because he doing it with an evill intention and barely for Politick Ends God did afterwards visit the blood of Jezerel upon the House of Jehu I am herein to look if the thing be good in it self and to the intention of my own spirit in doing it and I need not question but I shall be accepted and rewarded for doing that in obedience to God and in sincerity of heart for which another man who did it upon corrupt Principles and unto corrupt Ends shall be sure to be punished 3. When the Ends of God are carryed on and that not coeco impetu but professedly as the intention of the Actors It is true all ungodly men do accomplish * Finis operis operantis Isai 10.7 Si pro arbitrio suo scrvi dominis obtemperant nè in iis quidem in quibus obtemperaverint obsequuntur Quando enim servus ex domini jussis câ facit tantummodo quae vult facere jam non dominicam voluntatem implet sed suam Salv. de guber Dei l. 3. p. 79. Gods Ends even when they miss their own but they do not intend the End which they effect But when men profess they aim at Gods Ends and I have ground to hope that many of them do it in truth though corrupt Ends will creep into the hearts of the best men much more into Bodies and mixt multitudes of men yet it is my duty rather to wish well unto these and to joyn with them then with any other that act quite contrary to Gods Ends and the Designs which his Word tels us that he hath upon the World The Lords ends at this time are mainâ—y these two We may speak it for he haâ—h not seft us without a word â—s 〈…〉 of it 〈…〉 wil◠〈◊〉 Heaver and Earth 〈…〉 may 〈…〉 that are 〈…〉 〈…〉 abun 〈…〉 of the 〈…〉 of men 〈…〉 of States 〈…〉 only 〈◊〉 read of tw◠〈…〉 13. the Lord thereby 〈…〉 Aâ—â—â—christ according unto 〈…〉 Câ—aim that he makes 1. He 〈◊〉 a Temporal power and headship over Kings and Kingdoms And the Western Empire being by the Gothes 〈◊〉 broken the ten Kings receiving thâ—â— their power as Kings did with one â—onsent put themselves and their Kingdoms under the power of the Pope and so together with the ten Kings he makes up the first Beast there spoken of which is but the Image of the former Empire of Rome in the West set up by the Pope sc Imperium Romanum per Pontificem crectum stabâ—litum And that the German Empire was set up by him Bellarmin himself takes a great deal of pains to prove in three Books written of purpose de translatione Imperii Romani wherein he undertakes though with great favour to his own Party to manifest 1. Leonem Tertium solum aut praecipuum ac primarium authorem translationis Imperii fuisse eique Germanicam nationem Imperium acceptum referre debere that Leo the Third translated the Empire by his authority alone unto Carolus Magnus 2. That afterward Otho de Gente Saxonum was raised to the Empire by Pope John the Twelfth 3. That the seven Princes Electors of Germany were constituted by Pope Gregory the Fifth If Antichrist did take to himself such a power as to translate and conferr Kingdoms at his will it cannot seem strange that they should give their Kingdoms to the Beast who did receive them from him and that under a pretence of his being an Officer appointed by Christ unto that very End They gave to him therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rev. 17.13 their power of Arms and of Laws that in all the ten Kingdoms he enacted what Laws he would for the support of his own Authority so that Glossa de regulis juris hath this Rule Quando de eadem re contrariae inveniuntur leges Imperatoriae Pontificiae abrogatur lex Imperatoria per Pontificiam quia non poterat servari sine mortali peccato which the Emperors did being for the Popes greater security bound to him by an Oath of Allegiance and Fidelity as to their soveraign Lord. And I doubt not but its very easie unto men skilfull in the Laws to set forth what an influence the Pope hath had from time to time upon the Politique constitution of this Nation in framing or limiting them as was most for his own advantage many of which Laws remain unrepealed unto this day This therefore is that Beast upon which the Whore is said to sit Rev. 17.3 7 8. which was and is not and yet is sc the Roman Empire set up by the Pope as the Head of the ten Kings united into one Body under him as a learned man of late hath well observed Meretrix seu Anti-Christus huic Bestiae dicitur insiaere licet enim rei fundamenta quaedam jacta fuerint veteri Imperio in ruinam paulatim inclinante tamen potissimum ibi completum est cum imago haec Imperii Romani in Germania fuit excitata tum vere coepit Anti-christus huic Bestiae insidere ejus potentià ad stabiliendam suam tyrannidem abuti decreta sua per omnes Imperii partes firmare Imperatorum consilia pro arbitrio suo atque ad suam utilitatem moderari c. Robert Jans Dissertatio de vision cap. 13. 17. Apocal. p. 29. c. And all Powers erected by him and all laws made in favor of him or by his Authority the Lord will surely shake the Nations till he hath removed All these God will certainly shake that he may remove There are also many Inventions of men brought into the Ordinances and Institutions of Christ There is a smoak in the Temple Rev. 15.8 by which Interpreters commonly understand three things First The glorious presence of God in his Church owning his People during the time of the pouring out of the Vials for they make it an Allusion to the manifestation of the presence of God at the Dedication of the Tabernacle and the Temple Exod. 40.34 1 King 8.10 2. Chron. 5.13 So Mede
by the permitting will of God that it should be so that the Saints should in a great measure lie under the power of this envious man first to entice them and afterwards to accuse them 3. He suffers the lusts of Godly men to arïse and they are many times led captive under the Law of sin yea even sometimes to gross and scandalous sins which do vastare conscientiam though they cannot excutere fidem As Sampson to a way of uncleanness David to Murther and that plotted Solomon to Idolatry and that continued Peter to the denial of his Master and that with the bitterest execrations cursing himself to Hell as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies if ever he knew the man yea and God doth leave them to harden their own hearts in a way of sinning and go on frowardly in it Isa 57.17 Why hast thou hardned our hearts from thy fear Isa 63.17 We hardened our hearts sinfully being by God left to our selves And God doth harden them judicially which is the greatest judgement that can befall a Saint in this life 4. God doth suffer wicked men to thrive and prosper in an evil way In ways of cruelty and oppression Nebuchadnezzar gathered the riches of the Nations like eggs that none did move the wing or peep He rules over the people of God with rigour shews them no mercy but upon the ancient he doth heavily lay the yoke The Ploughers plough upon their backs and make long furrows and wicked men oppress those that are more righteous then themselves And yet the Lord seems to stand by and look on and lets him thrive and prosper in it as if he had forsaken the earth So the ten Kings shall give their kingdoms to the Beast the power of laws and the power of arms and thereby set up Antichrist and he shall grow to that power That all kingdoms and nations and languages shall worship him and shall say Who is able io make war with the Beast And he shall make war with the faints and shall overcome them And this ordinarily the Lord doth that his people should come and cry to him to awaken him for he seems as a man asleep and as regarding nothing but leaving all in the enemies hand Awake Lord why sleepest thou Now all these belong unto the permitting will of God which is conversant only about the sins of the reasonable creature 2. There is very much of Godliness seen in a mans submission of his will unto this permitting will of God For the proof of it I shall give one Scripture for each of them First Submission unto the permitting will of God in regard of sin and the remainders thereof Though a godly man look upon it as his burthen as his misery esteems sinne worse then death worse then hell Yet seeing God will have it remain in him if he must still bear this weight draw this clog after him if he will still have them to wear their Grave-cloaths the Saints are content to wait for the resurrection of the just No man was more sensible of the remainders of sin then Paul as appears by his own expression of himself The greatest of sinners and the least of Saints therefore he cries out who shall deliver me Rom. 7.24 Yet he considers deliverance is begun I thank God through Jesus Christ our Lord And therefore sin shall never prevail either to condemnation or dominion And with this deliverance the Apostle sits down and submits unto the will of God untill the day of his full redemption shall come though he knew that while he lived here while with the minde he did serve the Law of God yet he should with his flesh serve the Law of sin 2. For scandalous Falls though they be such as those that the people of God should fear and pray against as being such by which they cause the name of God to be blasphemed by which they become spotted of the world a blemish to their society and leave an ill name behinde them and they are set forth by God as examples for us to take warning by to take heed we fall not into the like yet when the Lord hath suffered us to fall into them we must not rise up and quarrel with him but we must say he is just and holy even in those things wherein we are wretched and sinfull Matth. 26.33 34. Peter had an admonition from Christ of a very dangerous fall that was near him and he answers Though all men forsake thee yet will not I Christ tells him that before the Cock crow thou shalt deny me thrice It was Peters duty not in a presumptuous manner to have told Christ in confidence of his own strength no you are mistaken in me if I die with thee I will not deny thee but to have said Lord if it be thy will I had rather die with thee if by thy grace thou wilt assist me I had rather undergo the greatest sufferings then commit such a sin this was Peters duty before hand And after the will of God was manifested to permit him to fall as he did he should have said Thou hast suffered me thus to fall it was my great sin thus to deny thee But since my proud and carnally confident spirit in thy wisdom must thus be brought down and my own weakness must be discovered for my further humiliation thou mightest deal with me as it seemed thee good I have no reason to quarrel with thee thou actest righteously even there where I have acted sinfully And as this was Peters duty so it is the duty of all the Saints whose actual Falls have manifested that it was the will of God to humble them by this means And indeed the Saints when they come to read over the story of their lives and shall see therein Omnes actiones ad se pertinentes circumstantias actionum as Suarez saith they shall see in heaven they will finde they had as much need of their sins as they had of their sufferings in this present life and all things shall work together for good Et si omnia quia ni peccata though I confess there be three ways which the Lord doth use to humble men by First by letting in his love into their souls the beauty of grace the excellency of holiness and then the soul looking down upon it self is as a man that hath looked upon the Sun he can see nothing So did the Lord humble Job by further discoveries of himself so he did humble Isaiah This is the highest and sweetest way of humbling who an I that the Lord should shew in me a pattern of mercy to me the greatest of all sinners is this grace given c. Secondly He doth humble men by sufferings by afflictions he doth keep man from his purpose and hides pride from his heart Thirdly But the worst way and the most uncomfortable way of humbling is by sin when the Lord is pleased to leave his people to great sins
and scandalous falls And yet this hath been the condition of some of the most eminent Saints as David Solomon Sampson and Peter c. 3. The Lord doth suffer his people to lie under the power of the temptations of Satan which I confess is a very great misery so to be subjected unto an unclean spirit that he should have access unto our spirits and a mans heart should be as an Anvil for the Devil to form and fashion his lusts upon It was one of the greatest abasements of Christ that his holy and gracious Spirit should be subjected at least to the cursed and blasphemous injections of Satan but the Prince of this world came and found nothing in him but he doth seldom come near us but he doth touch us 1 Joh. 5.19 tactu qualitativo for there is nothing that Satan can suggest but there is a seed and a principle in us and so far as it takes with the seed there is something in us that windes with it it is as well Partus cordis as Seminarium hostis And therefore although it be a distinction which some Divines do use that if there be no consent on our part it is our misery but not our sin yet I conceive it is a hard thing for a soul to satisfie himself in this that there being a corrupt principle in men which doth close with every thing that Satan caâ— inject that there is nothing in me thaâ— doth close with such a temptation 〈◊〉 and its so much the more misery because it is an act and fruit of that ancient selling of our selves unto Satan and therefore it is just with God in a degree to leave the best of the Saints under his power for Quod vendituâ— transit in potestatem ementis But seeing it is the will of God and a mans duty to submit and to gird himself unto the battel though we wrestle not with flesh and blood but with spirituaâ— wickedness in heavenly places Eph. 6.12 yet we are to fight the good fight of faith go forth under the banner of Christ who hath promised to tread Satan under foot shortly Rom. 16.20 Christ was led of the Spirit into the wilderness How did the Spirit lead him by sweet and secret motions Christ having received the Spirit as an unction this same Spirit was the guide of his way the ordererâ— of all the acts of his humane nature so he is also the guide of our ways â—nd the guidance of this Spirit Christ doth follow and though he meet with a temptation yet doth he submit to the permitting will of God therein 4 If the Lord will let wicked men rule over you if he will leave you in their hands will let out their rage and malice upon you that they shall shew you no mercy Tread you down as mire in the streets as Nebuchadnezzar is said to receive a command to do to Ierusalem Isa 10. yet it is your duty to conform your wills unto the permitting will of God If the Lord luster the Caldeans and Sabeans to plunder Iob of his goods and leave him poor to a proverb He must say The will of the Lord be done the Lord hath given the Lord hath taken blessed be the name of the Lord If the Lord will suffer Shimei to curse David in the day of his extremity and to rail upon him as a bloody man David must say Let him alone the Lord hath bidden him and if so Who shall say why dost thou so 2 Sam. 16.10 Though the Lord be not the author yet he is the ordereâ— of sin and it s he hath now let ouâ— this evil therefore look not at the instrument in it but at the hand of God so doth Christ if the cup may not pass from him but he must be delivered into the hands of men and be crucified holy Father not my will but thy will be done And this same is the case in the Text concerning Paul if the Jews shall take him and deliver him unto the Gentiles and they shall put him to death surely they could not do any such thing if the Lord did not suffer it therefore our will must not oppose Gods will but we ought to say The will of the Lord be done 3. Now we come to the grounds and reasons of the point that we may from hence see what of godliness there is in it to have our will brought into a conformity unto the permitting will of God 1. The more self-denial there is in any thing the more of the power of Grace there is exprest in it for self-denial in any man is the measure of all the grace that is in the man as self-seeking is the measure of all the corruption for the body of siune in a man is nothing else but self-exalted above God Therefore Christ rule is Matth. 16.14 Let a man deny himself Penitus abneget self must be denied in every consideration in every respect therefore Jesus Christ that was the pattern of all grace he was the great pattern of self-denial and hath left us a Copy therein to write after him 1 Pet. 2.21 He came not to do his own will nor to seek his own glory but as a Servant to be wholly at the will and the command of another Now Divines commonly say that there is a threefold self that is respectively to be denied First there is Self as corrupted sinfull Self Secondly Self as created natural self Thirdly Self as renued moral religious self Now to deny self-natural is more then to deny self-sinfull because that is not absolutely to be denied but in comparison to deny moral-self is more then to deny natural self because that is not to be denied but when it comes in competition Now this conformity of our will unto the permitting will of God exercises self-denial in all these First a man must deny natural self If God will have a man subject it under the power of wicked men or will leave him to be hurried in his person or estate by the power and according to the lust of the devil and the Lord will suffer it stand by and look on and not come in for his his help Now a man may lawfully yea he is bound in duty to seek his own preservation as Christ that he might not be delivered into the hands of unreasonable men He prayed to his Father and yet the Lord did not deliver him and he gave them power to apprehend him and did not interpose Now the will of nature gives place unto the will of duty and Christ says Not my will but thy will be done It s God that hath given Satan this power to men and therefore who am I that I should say Why dost thou so Secondly A man must deny renewed-self and truly grace in the man is dearer to him then his life he would be content to lose his life that he may maintain and perfect his grace It is the divine nature the Image of Christ begun in
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 Non 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 dispute 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he staggered not he did not dispute it pro and con with himself but the will of God being manifested 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 the 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 that doth or can disquiet them therefore there must needs be a continual calm These onely 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 careth 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
voluntate Dei non dividi in his solis quae Deus diligit delectari Harph. And this is properly the rest of the 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 both 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 clearly 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 never 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 security 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 alwayes 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 but 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
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 mainly 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 especially 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â— 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 â—nd therein manifested his will we must not speak against it Levit. 10. â— Aaron held his peace And David â—ept silence because it was the Lords doâ—ng Hab. 2. last Zach. 2. last Be â—lent oh all flesh before the Lord. It is â—poken of the effecting will of God in the Churches deliverance The Lorâ— will inherit Judah his portion in the holy land and again chuse Ierusalemâ— Against this there was like to be 〈◊〉 great deal of reasoning and murmuâ—ring and that from the Saints aâ— well as from the enemies but thâ— Lord puts it to silence when he wâ—â— do the work do not dispute do noâ— rail do noit reason againstit 3. Noâ— against the permitting will of God if he will suffer the Caldeans to plundâ— Iob of his substance and Satan to bâ—reave him of his children and givâ— him power over the winds to thâ— end yea if he will give him powâ—â— over his body so as to smite him wiâ— plague-sores for the same word 〈◊〉 used that is used of Hezechias sicknesâ— which by the medicine of a bunch 〈◊〉 green figs is guessed by interpreteâ— to be a plague-sore yet he must 〈◊〉 reply against it not speak a woâ— but with thankfulness submit unâ—â— the will of God as manifested thereiâ— If God will suffer Shimei to curse Dâ—vid he must not so much as say Wâ—â— hast thou done so 2 Sam. 16.10 therebe 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 and 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 and 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 in 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