that he was no over-confident and daring Divine His direction is this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Keep the Commandments and walk according to the light that ye have received action is the way to raise a mans contemplation He that will do my will shall know of the Doctrine and the end of all our Disputes will be this To fear God and keep his Commandments this is the whole man Eccles 12.13 For the opening of this Doctrine four things are to be spoken of 1. Man is to walk by Rule 2. That the will of God is unto man this Rule of duty 3. This will of God as a Rule is manifested unto us 4. In a submission of our wils unto this will of God doth the power of godliness consist First A man must walk by Rule a Christians walk must be regular which shall be manifested in five things 1. The Lord doth promise no blessing but to such as walk by Rule and the Saints are Heirs of blessings Gal. 6.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As many as walk according to this Rule peace be to them Here is the only Canonical Obedience when a mans heart and ways lie level with the Rule of the Law he shall be blessed in his deed Jam. 1.25 2. Sin is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a digression from a Rule Heb. 2.2 a turning aside out of the way that is called holy Esay 30.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Via quae in gyros more Serpentum torquetur Therefore Sinners are said to walk in crooked ways Psal 125.5 They have their diverticula's departing from the Rule by which they ought to walk 3. Est unica fidei cultus norma in hoc scculo secundum quam Christiani judicabuntur in suturo Daven de Judice cap. 11. If a man walk not by Rule he can never tell when he is out of the way for rectum est index sui obliqui By this means the duty of Examination would be made utterly voyd 1 Cor. 11.28 Let a man examine himself If there be an examen it must be according to a Rule by which all Errors and aberrations may be discovered and reproved for by these same we are to judge our selves by which God will judge us at the last 4. Psal 37.14 125 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Casu ex accidente contingentiâ Levit 26. Septem vicibus tantum invenitur Marin Brixian in arc Noe. Unless men walk by Rule there can be no upright walking He that walks uprightly walketh surely Pro. 10.9 which no man else can do all others walk at an adventure Levit. 26.25 And the ground of the uncertainty of God's walking towards us is our unsteady walking towards him for with the froward he will shew himself froward Psal 18.26 5. Else we can never give an account of any of our actions For an account is to be given by a Rule upon which there must be a mutual agreement For if two Parties differ in the Rule there can be no account given and so no satisfaction the Rule being the Standard to judge between both There is a double account which every Saint is in this life bound to give First To his Brother Confessio desensio verae religionis spei voce per Metonym significatur Gomar Rom. 14.12 Be ready to give a reason of the hope that is in you 1 Pet. 3.15 That is an account of the Rule and of the conformity of your Actions thereunto Secondly An account to God and this every man should give daily that he may appear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 approved 2 Cor. 13.7 Besides that last account 2 Cor. 5.10 when we must all be made manifest before the Judgment Seat of Christ And then also wil the Lord judge us by a Rule There is one Joh. 5.45 that judgeth you even Moses in whom ye trust Joh. 12.48 Rom. 2.16 he will judge the secrets of all men according to my Gospel By the same Rule will he judge us by which he would have us judge our selves And to give an account unto the Rule daily is daily to give an account of our selves unto God Secondly This Rule of Duty is the will of God There are abundance of false Rules by which men guide their way Such as the wisdom of the flesh propounds to them For there are two things in men mainly corrupted Ephes 4.18.19 First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the seat of principles there is a corruption of the very Rule in the man Secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the seat of the discussive faculty and the conclusions drawn from those principles In the first of these our Actions are corrupted as in the Fountain or Foundation and by these most of the world are deceived The only right Rule of Duty being the will of God as will appear by these four demonstrations 1. This will of God was the ground of the creation of men and Angels Revel 4.12 And that which was the cause of their being must be the Rule of their Acting It s said of the Angels Psal 103.20 They do his Commandment and hearken unto the Voice of his Word He doth Rule them by the same will that he did create them This is the great Office of the Spirit to act them according to the will of God Ezech. 1.20 It s said of them whether the Spirit was to go thither their Spirit was to go and for the Saints Rom. 8.26 He maketh intercession for them according to the will of God Therefore Christ teacheth us to pray that his will may be done on earth by us as by the Angels and Saints in glory with the same readiness and the same exactness even his whole will 2. A Christian must have this generall intention in all his ways that he may please God and walk with him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto all well pleasing Col. 1.10 Now there can be nothing pleasing unto God but what is agreeable unto his will Acts 13.22 I have found David my servant a man after mine own heart who shall fulfil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all my wils therefore after his own heart because he fulfilled all his wils 3. The great evil of sin lies in this that a man doth his own will not the wil of God Ephes 2.3 fulfilling 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wils of the flesh and of the mind In the most religious Duties when men take not Gods will for the Rule it is will worship 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 19.6 Col. 2.18 whereby men unlord the Law of God making it of none effect for if the will of man be set up then the will of God is put out of its dominion Ita vobis placet quos non bona mens sed malus vester agit transversos abripit spiritus Tarnov Therefore this is their charge Amos 4.5 This liketh you well oh house of Israel they took more care what would please themselves then
Rebecca had a good intention in putting Jacob upon an unlawful way of getting the blessing For the Lord had said the elder shall serve the younger but her good intention doth not justifie her action And on the contrary Jehu did a good action but with an evil intention Therefore as from him the Lord abhors it Reformation in Rulers upon Politick principles subjecting the things of God unto secular ends though the action be good yet it is rejected of God because the intention is evil 5. Sinete sapientes hujus mundi alta sapientes terram lingentes sapienter descendere in infernum Bern. de vit solit Ipsa est professio vestra quaerere DeuÌ„ Jacob non communi hominum more sed quaerere faciem Dei quam vidit Jacob. Bern. ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost Illud Grotii dilutum est fruatur quisque sua sententia Rom. 14.6 We must not follow a multitude to do evil Exod. 23.2 The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth signifie either quantitatem continuam or discretam either magnitudinem or multitudinem Thou shalt not follow great men to do evil for there is no example will bear a man out against the command of God Or thou shalt not follow a multitude Man being as a drop of water emptied into the Sea carryed to and fro as the Tide goes this also will not bear a man out when the will of God is manifested to the contrary 6. In doubful cases via tutior est eligenda its good to go the safest way whatsoever a man doth he ought to be well perswaded in his own heart For whatsoever is not of Faith is sin Rom. 14.5.6 It is dangerous for a man in the things of God not onely to act with an erring but with a doubting conscience Secondly The more particular directions for a man that desires to know the will of God in doubtful cases are these 1. Be renewed in the spirit of your minds Rom. 12.2 For it is the spiritual man only that hath spiritual discoveries Psal 25.14 Job 29.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad arcanum consilium refert quod inter socios ejusdem regni aut Reipub consortes tractari soleat Proprietas illa secreti indicare videtur internam quandam divinaruÌ„ reâ—uÌ„ contemplationem colloquia secreta c. Pined 2 Pet. 1.19 Ps 73 16.17 Hoc est in coetum in quo sonat verbum Dei ubi causae ostenduntur cur Deus Ecclesiam velit esse cruci subjectam impios in hac vita florere patiatur Mallor Dan. 9.1.2 It is unto him only that the Spirit hath under-taken to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the guide of his way The secret of the Lord is with them that fear him And there are secrets of his Covenant and secrets of his Providence God takes delight to reveal himself to his people in the day of their streights Schola crucis est Schola lucis But it is otherwise with the ungodly men the Lord suffers them to grope in the dark as though they had no eyes And in difficult cases he doth not only hide his own face but he hides their way also from them 2. Search the Scriptures of truth Joh. 5.39 For they are a light shining in a dark place And the more we are in the dark the more need we have to have recourse to this light David met with a passage of providence that he could not satisfie his spirit in now he goes into the sanctuary of God where the Word was read and opened there he understood the end of the men and the matter Daniel consulted the Scripture concerning the return of the Captivity and whensoever the people of God have been in the dark they have had recourse unto this light 3. Lay aside all received Traditions whatsoever For he must have nothing to do with the will of man that comes to enquire the will of God For he that enquires of God and sets up his Idols in his heart Ezeck 14.4 Veniat verbum Domini veniat submittemus etiamsi nobis essent sexcenta colla c. Baldass Ep. ad Oecolampad the Lord will answer him according to the multitude of his Idols Your understandings must not be blended with contrary impressions nor your hearts byassed with former intentions you must come clean paper to the Lord that he may write what he will you must lay apart all malice and guile and superfluity of naughtiness that you may receive the word with meekness James 1.21 Perit omne judicium cum res transit in affectum The judgement is bribed and so blinded when the affections are pre-engaged 4. Have an eye of Faith upon that promise Joh. 16.13 The spirit shall lead you into all truth It is not made to the Apostles only as some of our own Interpreters have well observed but it belongs unto all the Saints Into all truth non absolutè as if they should know all truth Daven de judice norma fidei p. 98. Promissio haec ad eos solos pertinet qui fese subjiciunt magisterio spiritus for here the best know in part but in omnem veritatem necessariam into all truth needful for the guide of their way Observe therefore and attend unto the secret hints and speakings of the Spirit For this promise shall be fulfilled unto none but those that subject themselves unto the guidance and direction of this same Spirit 5. Be much in Prayer to seek a way Thus did Ezra in a great straight Chap. 8. v. 21. We fasted and prayed to seek of him a right way for our selves our little ones and all our substance So doth David Psal 143.10 Teach me to do thy will teach me thy Statutes Let thy good Spirit lead me c. There are strange intimations that the Spirit gives to the Saints as a return of prayer And it is a strange boldness that they have in prayer when they go unto God upon this ground 1 Sam. 23.10.11.12 As we see in David Shall Saul come down to Keilah and shall the men of Keilah deliver me up I beseech thee tell thy servant And 1 Sam. 9 15. Occultè revelaverat sic enim in aurem dicimus quod ecccultuÌ„ esse volumus A Lap. Aurem revelare est aliquid indicare 1 Sam. 20.2 Job 36.10 The Lord told Samuel in his ear As friends use to impart secrets each to other God did of old appoint unto his people the Vrim and Thummim that they might enquire of him and receive directions a Num. 27.21 1 Sam. 28.6 from him in doubtful cases That means b Ezra 2.63 Nehe. 7.65 Vox submissa de caelo delapsa unde futura didicerunt quae post Prophetiam semper audita fuit tempore Templi secundi Matth. 17.3 Act. 9.4 Jo. 12.28 Schindler in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ad dexteram Dei sedet amictu sacerdotali sacerdotalis enim Baltheus fùit Rev. 1.13 Bright ceased
1 Sam. 16.1 Pro toto corpore pro statu regni non debuit orare quoniam sciebat jam actum esse de populo illo Calv. or seek to God for one more faithful to succeed this was Samuels sin and for this the Lord reproves him Nay when the sentence is gone forth from the Lord he forbids his people to pray Jer. 7. Pray not for this people for I will not hear thee The will of God being manifested a man should be so far satisfied with it that he should not pray against it though it be the greatest misery that can befall the Church of God in this life As that of the captivity was For our prayers should be according to the will of God as it is revealed and if the Lord hath once revealed his will we should not pray against it neither should our spirits rise against it but we should strive for a holy and sweet composure of heart under it and not be indulgent to sullen and discontented mournings as if I would it had not been so or as if I would have had it otherwise 10. When the Lord doth manifest his will be you instrumental and co workers together with him for that is our duty in reference to the effecting will of God So do the Angels When the man among the Myrtle Trees goes forth immediately the whole heavenly Host are on horse-back behinde him * Chrisius specie humana ad tempus assumpta insidebat equo ut celeritas auxilii majestas dominii indicaretur cujus stipatores sunt Angeli aliique Majestatis divinae Ministri qui Christo Regi ut Equites instructi inserviunt sive ad judicia impiis praestanda sive ad beneficia piis conferenda maxima cum celeritate Tarnov Effusio Phialarum significat ruinam Bestiae Antichristianae Septem phialae totidem sunt istius ruinae gradus est enim effusio irae Dei cap. 15.1 Mede Zach. 1.8 9. As soon as Christ appears when he doth advance so do they for the Churches deliverance And when Jesus Christ goes forth against Antichrist whom he will surely destroy with the brightness of his coming and all the powers on Earth shall not be able to cure him the deadly wound given him under the Vials already poured out There are Angels that joyn with him in the work For the Vials are filled with wrath Revel 15.7 by the prayers of the Saints And by one of the four Beasts spoken of Chap. 4. given unto the Angels the Actors with God in this work Called Angels as I conceive not properly because heavenly Angels those ministring Spirits though it is true all is done by the conduct and assistance of the Angels or they are Principalities and Powers in the Government of the World under Christ Angeli sunt homines purioris Ecclesiae cives ut apparet eâ— loco unde prodeunt amictu sunt enim vestes filiorum Aronis Exod. 28.42 Brightm Quae multorum manibus peraguntur Angelo tanquam rei gerendae praesidi Duci tribuuntur quoniam Deus Angeles a dhibet providentiae suae administros in rerum humanarum conversionibus ciendis gubernandis Mede but these Angels are men not individual persons but men joyned together in a body to effect this work For they are described to be cloathed with linnen and their breasts girt with golden girdles that is amictu Sacerdotali ornati they had the Ornaments of the Priests upon them because they are called and anoynted of the Lord unto this service and because they are made Priests unto God by Jesus Christ These Angels do come in their order and do pour out their Vials and when the Lord is pouring out any of these and that he is now eminently doing it is confessed by all our Divines it is good for a man to be instrumental to be of the number of these Angels to bear our part by prayer and paines or whatsoever else we may contribute unto this work saying if the Lord will destroy the man of sin I will be so far from having a hand in supporting of him that I will put forth my hand also towards his ruine For this is the Amaleck with whom the Lord will never have peace from Generation to Generation And when Antichrist shall be subdued and all Antichristian powers there will be found Armies following of Christ upon white horses Exercitus non tam ad praelium instrui videdetur quam ab triumphum Bright a token of triumph and victory Revel 19.14 And no man shall ride with Christ in triumph when the victory is won who hath not rode forth with him against Antichrist unto the Battle 3. A great part of the power of godliness doth consist in a submitting of our will unto the will of God in his ordering effecting disposing of the things of the world And the grounds of it are these 1. Godliness is nothing else but exalting of God in the soul as it is the abasing of God in the soul that is properly ungodliness low thoughts and vile apprehensions of God and therefore the lusts of mens hearts are called ungodly lusts Iude 19. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hebraismo significante quotidianam vitae consuetudinem Est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Est in abstracto abstractum denotat essentiam Cupiditatis essentia in aversione à Deo consistit Est etiam vice Epitheti sicut civitas sanctitatis est sanctissi ma populus anathematis sc summo anathemati devotus ita cupiditates impietatum est planè impiae vel impientissimae Gloss Gram. sacr p. 110. Grotius in loc God is said to exalt himself Psal 57.5 Psal 21.13 Psal 148.13 Be thou exalted in thy own strength And we are said to exalt God though he be the most High Isai 25.1 Thou art my God and I will exal thee †Potentia infinita in se exaltari nequit sed respectu nostri cum fortitudinem suam potenter nobis ostendit Exaltare dicimur cum quempiam ad dignitates ascendere facimus cum laudibus aut veneratione eveâ—imus c. Forer Vnde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abâ—â—tio est quia in altum elevatur dum offertur quod offertur Deo ad elevationem Aven Preston of mans uprightness pag. 36. God exalts himself by his works and the Saints exalt him in his worship and it is in these high apprehensions of God that godliness doth mainly consist Now in this submission of will God is very highly exalted in the hearts of the Saints First Hereby we acknowledge his soveraignty that he alone hath right to govern the world because they are all the works of his hands Deus unus in potestate habet regnum dare auferre Deus verus hoc agit occulto judicio non continuò beatos facturus quibus terrenum regnum dederit nec continuò miseros quibus ademerit sed temporalia regna quibus voluerit quando voluerit secundum
this When we understood that this was the mind and will of God that Paul should go up to Jerusalem our minds were quiet under that dispensation we spake no more against it they acted no more that they might turn Paul from it And in all these senses I conceive the word is here to be taken that their minds are quieted and calmed under the dispensations of God seeing the Lord would have it so therefore they do forbear either to speak or to act against it So that the Observations are three according to the word 's threefold acceptation Doct. 1. A mans heart being once truly and fully concluded under the will of God there doth follow in the soul a sweet peace and holy tranquillity of Spirit a great inward quietness of mind Doct. 2. The mind being thus quieted doth silence the tongue that a man dares not speak against such dispensations of God Doct. 3. The soul being thus sweetly calmed under the will of God dares not act in any thing tumultuously in a way of opposition So it was with these men here they held their peace they did forbear to disswade Paul or to do any thing that might hinder him from the enterprize which they saw it was the will of God he should undertake what difficulty or hardship soever he under-went in it or whatever the success of the work may be Doct. 1. An heart once truly and fully concluded under the will of God there doth follow an holy tranquillity a blessed quietness and serenity of mind In the handling of it I will shew you First That there is a quietness and tranquillity in the inward man which every heart is to labour for for serenity as well as sincerity in the inward parts Secondly That its the concluding of our will unto the will of God that is the only ground of this tranquillity of mind Thirdly What there is in this submission of our wils to Gods will that is a ground of this inward quietness Lastly the application hereof to our selves 1. That there is an holy quietness and tranquillity which every Saint is to labour for I say an holy quietness of mind For there is a sinful quietness which is a sin and the fruit of sin proceeding from senselesness and stupidity when mens hearts within them are as a stone like the dead sea moved at nothing when men dwell without care as the Prophet speaks Isa 47.8 and hear the Word of the Lord ye careless Daughters Isa 32.9 when men are not troubled or afflicted with any thing As there is an evil conscience which is pacatamala and that man is in the most danger of all being in judgement given over to a spirit of slumber so there is in the mind in respect of all the dealings of God a sinful quietness from a careless principle As there is a natural patience in some and a kind of natural meekness which is not a grace but a sin as all the natural vertues of the Heathen were And therefore Lipsius doth pray Da mihi patientiam Christianam So there is a natural quietness of spirit proceeding ever from carelesness and stupidity Some persons being of such a temper they can be troubled at nothing But this is not that quietness of an heart that must be grounded upon the subjection of our wils to Gods will and upon known rules of duty This David cals upon his soul for Psalm 116.7 Return unto thy rest oh my soul Which some expound of God who is indeed all in all to his people their resting their dwelling place But Mr Calvin takes rest here to be put pro tranquillo bene composito animi statu He had been in great affliction the sorrows of death had compassed him and the pains of hell took hold of him and there had followed in his soul great perplexity and unquietness he now cals off his soul from those unquiet motions and agitations of Spirit to return to rest to a calm quiet serene frame again This is a distemper of Spirit that David complains of Psalm 38.10 Circumivit cor meum my heart went up and down to and fro like a Merchant it was in a continual unquietness never setled or at a stay So Psalm 43.5 Why art thou cast down O my soul and why art thou disquieted within me The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth signifie fremuit tumultuatus est His Soul was in a tumult he had an uproar in his own spirit which Christ expresses Luke 12.29 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be you not as a Meteor which is not fastned in any orb but subject to various doubtfull and uncertain motions This is to live in careful suspense a Christian should labour for setled motions of Spirit as the fixed stars This is the frame of Spirit which is in the sight of God of great price 1 Pet. 3.4 Let there be what troubles there will below they shall not reach the soul to disquiet it though they may the outward condition yet the soul is kept as the upper region of the air alwayes serene without clouds This did Habakuck obtain Chap. 3.9 He maketh my feet like Hinds feet that is to walk with ease and fearlesness per montes per rupta though those wayes of difficulty would have distracted other men And he sets me upon high places that is Libere absque metu incedere in locis excelsis that be the difficulties what they will be yet he is as man that is set aloft out of Gunshot he doth not fear his mind is no more disquieted by it then he would be that is out of the reach of danger This is a qualification of spirit which every Christian should labour for and we see by this instance may be obtained that as the Saints in heaven whatsoever the Lord doth pleaseth them because their wils are moulded and framed into his will therefore they are not disquieted at any of his dealings so we should strive in our measure to attain such a frame of heart thereby to keep a constant calmness and serenity of Spirit whatever the dealings of God be toward us or in the world 2. When the soul of man is brought into a full and perfect subjection to the will of God then is there a constant quietness and tranquillity maintained in it which will appear by these demonstrations 1. Sin did invade the throne of God and sinful self having as it were deposed God in the soul now takes unto it the Godhead so that all the subjections that be due to God sinful self doth claim Men shall be lovers of their own selves 2 Tim. 3.3 Now the honour of God is that his will should rule in the world all things are created by his will Rev. 4. ult And by the same will all things must be governed Ephes 1.11 So long there fore as self is the God in the man so long an opposition will be maintained by self in the soul against God So far as self is
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
distinguitur in jud cium denunciativum executivum Navarret controv to §. 1. 3. Vltimo dâ—ct â—mine posito voluntas necessariò determinatur tâ—men libere mov tur câ—nt â—uarez in Metaph. disp 19. sect 6. Cumel de voluntate c l. 1 pag 63. dictate of the mind which being once thoroughly enlightned and seriously possest with the adequate truth and goodness of things spiritual these being propounded to the will it cannot reject them for the liberty of the will is not a blind and a brutish head-strongness but a rational perfection The minde being spiritually enlightned and thereby elevated and actuated from Heaven this is called the teaching of the Father Joh. 6.45 The conviction of the spirit Joh. 16.8.11 The spirit of wisdom and revelation Ephes 1.17 b Collyrium ocuâ—orum medicina est ad spiritualis coec tatis nostâ—ae medelam eleganter transfertur Gloss Rhet. Sacra pag. 340. Imoâ—tra à Deo clarum conspectum mysteriorum Dei reram futuraruâ— Grotius in Apocal. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sylburg in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The eye salve Rev. 3.18 This puts the Law of God into a mans inward parts that he seeth a truth and a reality in those things which before he only saw in the notion That which formerly he heard by the hearing of the ear now his eye sees for as sin came in by the understanding c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proprie ad intellectum pertinet unde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The woman was deceived 2 Cor. 11.3 1 Tim. 2.14 Gen. 3.13 by the same way God will bring Grace into the soul for he will not invert the order of the faculties Vocatio alta est secreta qua fit ut legi atque doctrinae accomodâ—mus assensum Gratia praevenit hominis voluntatem bonam nec eam cujusquam invenit in corde sed sacit Hâ—mines ad sâ—ipsâ— omnipotentissunâ voluntate convertit ac vâ—lentes ex notentibus secit Aug. Epist 107. De grat libero Arbit cap 16. Câ—r est camera omnipotentis râ—gâ—â— Corda fideliâ— caelum sunt Aug. sermon de redempt but they shall all act according to their natural subordination 2. From hence there follows a thorough and effectual determination of the will to embrace the ultimate dictates of an enlightned understanding chusing spiritual truths as its own portion which compleats the writing of the Law in the heart Jer. 31.33 which is not only the putting of spiritual and saving light into the understanding but putting a sutable principle also into the will framing and fashioning it to accept and embrace those truths which the understanding was fully prepossessed of Praebendo vires efficacissimas voluntati Aug. making a man with full purpose of heart to close with and cleave to God The will is the chief seat of the soul The chamber of the great King therefore the main residence of Grace is in it so that though by a natural impotency in us the executive power is suspended yet a man can say to will is present with me when I finde no strength to perform Rom. 7.18 It s true that Grace doth not in this life take away b In voluntate manet resistibilitas connata adnata actualis Gratia non tollit resistibilitatem connatam quae est propria passio voluntatis nec adnatam ex voluntatis depravatione qua gratiae resistere potest solet nec resistentiam actualem sed actuatem resistentiam vincentem Ward concio ad Câ—erum in Philip. 2.12.13 omnem resistentiam actualem sed vincentem the will doth actually resist but Grace over-rules it that in its resistance it doth not overcome it resists quoad pugnam non quoad victoriam to a conflict not to a conquest Grace is judgement brought forth to * Mat. 12 20. Si vere volumus defendere liberuÌ„ arbitrium non opponemus unde fit liberum Qui oppugnat gratiam illuminanteÌ„ qua nostrum ad declinandum à malo faciendum bonum liberatur arbitriuÌ„ ipse arbitriuÌ„ suum adhuc vult esse cap tivuÌ„ Aug. Epist 107. victory in the end Neither is this determination of the will by Grace contrary to its liberty it sets it at liberty rather because it is done by a precedent light in the understanding If indeed the will had an object forced upon it which the understanding did not dictate to be best pro hic nunc then there was violence offered to it but for the will to chuse that which the understanding doth determine it unto as best in this doth the liberty of the will properly consist The Spirit of Christ being a Spirit of Liberty Eccles 12.3 ExtremaÌ„ visus imminutionem quam indigitat per obscuratiâ—nem videntium per fenestras Joan. Coch. in Eccles Anima est secundum suam essentiam toto corpore tota in qualibet parte Joan. Scharf Physic l. 6. c 1. § 7. doth act every faculty modo sibi proportionato according to its place and subordination in the soul as the soul hears in the ear works with the hand looks out at the windows of the eyes so the Spirit of Grace works in the understanding to apprehend the things of God and in the will to chuse them acting every faculty towards spiritual objects according unto its nature for spiritual ends 3. There follows in the soul strange secret allurements of the Spirit which are a great means to sweeten the choyce and make the will more chearful and full therein For the Spirit of Grace is the * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicitur id quod causam dat summi gaudii Joh. 15.11 17.13 Grot. in Heb. 1.9 Oyl of gladness not only in Christ but in all the members of Christ Psal 45.7 that they chuse freely and with delight things spiritual and afterward rejoyce and glory in their choyce That if a man were set free and left to his liberty he would make the same choyce to eternity As Paul doth Phil. 3.8 I count all things but loss for the excellency of the knowledge of Christ my Lord for whom I have suffered the loss of all things and he did not repent of the bargain but adds and I do count them but dung that I may win Christ As a woman that loves her Husband Pelliciam ad me blandis verbis conabor persuadere ut relictis amatoribus mecum redeat in gratiam Mercer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Duobus verbis redditur à Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exod. 22.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deut. 11.16 Conrad Kirsher Neque est nulla notionum convenientia est enim stoliditas illa qua quis mendacio applaudit cordis nimis latè patentis supinitas quod debet arctè custodiri Coccei in Job 31. is so fully satisfied in her choyce that she saith If I had all the world before me I should chuse no other Therefore we reade of the perswasions of
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
excaecatae sunt hominū mentes aliquo praepostero affectu etiamsi Dominus è coele fulminet non exaudiunt adhuc violenter occurrere non desmunt Calv. and he would justifie his passion before God he did well to be angry even unto the death If there be a slight advantage a small convenience that a mans heart is set upon as it was in this instance for it is said he was exceeding glad of the gourd he is very apt to rise in discontent against any of the acts of God that shall deprive him thereof And this is the true occasion of all the grudgings and murmurings in the soul Every mans heart is full of bitterness repinings and discontents the tidings they hear of the several workings of God in the world is to them as Vinegar is to the teeth and smoak to the eyes according as their party is concerned in it It is a terror to hear the report The evil of such a frame of heart I shall set forth by these ensuing considerations 1. It is a sin and a great provocation against God The Lord came to Jonah and did reason the case with him dost thou well to be angry Ex usu sanctae linguae talis interrogatio negat vehementissimè sicut contraria quam maxime affirmat Tarnov in loc The interrogation is both a vehement negation and a sharp reprehension He did not well in so doing And this should be enough to any gracious heart who ought to tremble at sin more then Hell And it is a sin that a man is exceeding prone to yea even the best men For who could have thought that Jonah who was so lately in the Whales belly which he cals the belly of Hell and was so greatly humbled under the mighty hand of God and so graciously and miraculously delivered but that he should have been well pleased with whatsoever God should do so a man would think of those also that have been greatly afflicted and now gloriously delivered yet after all this Jonahs spirit is discontented for a trifle he is angry though it be but for a gourd But let such persons consider the Lord himself will reprove it as an evil he will not suffer it in his own people Therefore ask thy soul in the midst of its bitterness what shall I answer when the Lord reproves Is this a frame of spirit which I am able to justifie before God or shall I say with Jonah I do well to be angry and so add iniquity to iniquity 2. It is not only a sin but it is a high degree of sinning it is sinning against God with an high hand which will appear in two things 1. Hereby a man doth exalt his will above Gods will and makes his will the rule of goodness As if the will of the Lord were evil and his will good which is the highest pitch of Atheism that the Devil himself can be guilty of Now when the Lord hath manifested his will that there should be such speakings in the heart as these But I should have judged it better if it had been otherwise what is this but to say If my will had been done it had been better for my will is the rule of goodness and not Gods will contrary to the frame in Ely Let him do what seems him good for that is good which is so in his account that which agrees unto his will and not unto mine Secondly Hereby a man doth put God out of the throne of Government and takes upon himself the Government of the world saying with Absolom Oh if I were made a Judge and a Ruler in Israel I would do you justice So these if the Government of the world were in my hands it should be far better with the world then it is If it were in my power if I had the ordering of all things so that though the Lord sits in Heaven and his Kingdom rules over all yet as man in every sin denies the wisdom and the equity of his Law as if he could make a better Law so in all such discontents and murmurings he denies his Soveraignty in Government And if it were in his power his will is to take the Government out of his hand into his own and then things should be better ordered and there should not be such distresses upon the Churches and such confusions in the world as now there are 3. Hereby thou makest thy self wiser then God for he that will undertake to correct another mans actions must therein at least suppose himself to be wiser then he And therefore men that would bring in new institutions into the worship of God and will not be content with those that he hath appointed they do charge God with folly and make themselves wiser then God And therefore some of our Divines observe that it is a greater sin in Gods sevice to do what we should not then to omit what we should For by the one we shew the difficulty of the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys hom 2. in Rom. Miles potestati obediens hominem occidit c. unde punitur si fecerit injussus inde punietur nisi fecerit jussus Quod si ita est jubente Imperatore quanto magis jubente creatore Aug de Civi◠l 1. c. 26. but by the other we charge the Law with folly In the one we manifest our weakness to do the will of God in the other our impudence to controll the wisdom of God And as it is in the institutions of God so it is in his operations He that saith I would not have it thus or thus if it had been thus it would have been better doth nor only set up his own will against Gods but exalts his own wisdom above Gods But it will be found in this as in matters of institution Vain man would be wise But howsoever we may account it as part of our wisdom it will be found to be but as mimicall dancings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est puerorum more ludere Talis ab usus sacrificiorum erat apud Gentiles ex sacrificio epulum ex epulo facta est potatio ex potatione comus ex como ludus c. Epicharm apud Athanaeum l. 2. Surrexerunt ludere intellige sacrae scripturae verecuudiam lusum nisi impudicum non denotasse Tertul. de jejunio contra physicos c. and as Childrens plays before God in the end And so the word 1 Cor. 10.7 doth signifie Exod. 32.6 The people sate down to eat and to drink and rose up to play But men say we think this would be better for Gods glory that is as much as to say you take more care for the glory of God then he doth himself But if you took so much care of the glory of God you would have respect to his Commands and not sin against him out of pretence of zeal for his glory And it is as much as to say you know wayes that will make more for the
midst of a Wheel Eze. 1.16 Complexio transversa they move like the motions of Watches Cur duplices fuerint Rotae videndum est nempe quia Deus non videtur tenere rectum cursum sed habere varias conversiones quasi inter se contrarias acsi distraheretur agitatio ubi inspirat vigorem credturis c. Calvin in loc Rotae erant implicatae ne speremus illarum motionum rationes à nobis percipi si secundum humanam rationem de operibus Dei eventis judicamus tanta est preplexitas ut nos explicare non possimus c. Lavat cross-wise one Wheel acts another by a cross and a quite contrary motion so that the greatest Statesmen the wisest Polititians are puzled by it they know not what mysteries there are in Providences They cannot discern whether the Wheels move forward or backward As sometimes when the Scots molested this Nation the Inhabitants called in the Saxons for their Affistance but they did effect that which they did intend to avoid for they conquered and subdued the Nation to themselves The motions of Providence are so perplex and various that it comes not within the compass of the wisdom of man to gather any certain Conclusions from them The Lord will not have man to finde any thing after * Eccles 7.14 sc Vt nihil divinarum praerogativâ—rum homo sibi arrogare possit Cocc him 7. The Wheels are sometimes lifted up from the Earth †Multa saepe videmus fieri intempestivè nostro judicio sed sciamus Angelos peragere suuÌ„ officium ipsorum motu vel inspiratione rapi quae per se nullum motum haberent Calv. Ezech. 1.19 God doth many times go out of the way of his ordinary Providence and doth raise the Spirits of men and enable them to unwearied services he that is feeble shall be as David * Erit alter David hoc est bello fortis ac summus qui infeliciter egerit futurus sit Davidi similis sc foelix fortunatus Drus in loc Jer. 37.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 transfossi Cum de sanctissimis viris Johanne Huss Hieronymo Pragâ—nsi cogite cum summa admiratione hanc ipsam animi magnitudinem intueor Qui duo se totius mundi judiciis opposuerunt Luth. in Gen. cap. 7. Lutherus odium impetum totius orbis sustinuit Sleidan Dei gratia hoc insigne donum expertus sum ut contra Caesaris Pontificis Principum Regum totius fere mundi voluntatem docendo seribendo Jesum Christum liberrime confessus sum etiam inter mille pericula vitae Luth. Tom. 4. p. 404. Nihil est humanis viribus laboratum quod non humanis aeque viribus destrui possit quontam mortalia sunt opera mortalium Lactan. l. 7. Zach. 12.8 That is as valiant in War as David and the house of David So the Saints and the Faithful Ones of God are called shall be as an Angel of God their Spirits elevated even to Angelical strength and courage The Lord did never so settle any Nation or People but he did reserve to himself a power of alteration He did never so exalt any man but he did reserve to himself a power of degradation Ezech. 21.10.26 Remove the diadem take away the crown it shall be no more Deponit Reges disponit Regna and the sword shall be the Instrument by which it shal be effected It is the * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tribus Judah quae hactenus contempsit virgam qua à Deo castigata fuit desinet esse regnum Lavat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enim tribus est Gladius Chaldaeorum sceptrum hoc est regnum Filii mei sc Israelis succidet facilius omne lignum sc omnem alium populum A lap Sed haec interpretatio optimè quadrat Gladius Chaldaeorum est virga vel sceptrum Filii mei contemnens omne lignum Psal 17.13 Esay 10.5 rod of my Son contemning every tree and no tree shall escape not the Cedars of Lebanon for it is the Scepter of my Son men may make a great difference betwixt Cedars and shrubs but the Sons Scepter makes no such difference 8. Ezech. 1.18 Et Rotae cherubim erant oculis pleni circuÌ„ sc non in unico tantum loco sed undiquaque omni ex parte hi oculi signi ficant 1. Circumspectionem vigilantiam in orbis regimine 2. Motus vel rerum eventus esse certissimos licet instabiles impliciti nobis videantur 3. Pulcherrimos esse sc ocellis quasi stellis lucidissimis ornatos Calv. A lap He hath discovered to us in his word what ends he hath to accomplish in and upon the world and we know he carries on all things for the accomplishment of those ends For the Wheels are full of eyes Non caeco feruntur impetu they are not carryed on barely by the force and according to the wills of second causes but by counsel and though we see not how they tend to the effecting of these ends yet they shall surely be accomplished and in this our hearts ought to rest the ends are these 1. What ever mens ends are Per terram hujus mundi regna intelligo leges constitutiones cum bellicis tumultibus replentur cuncta uti Hag. 2.22.23 Et per Coelum cultum intelligo religionis statum in Ecclesiâ Christianâ sc dogmata fidei media cultus Minstros ordinarios c. uti Dan. 8.10 Tali concussione ad primum Christi adventum viam paravit talt etiam ad secundum Magnas antebac fetit rerum mutationes sed reslat longe major Grot. the Lord intends by these shakings to remove the things that are made Heb. 12.27 whatsoever hath been brought into the Church or State as an invention of man for politick ends shall be destroyed and he will shake both to that end that he may remove them That the things that cannot be shaken may remain 2. Rev. 17.13 Nisi ponâ—ifâ—x Romanus redigatur in ordinem actuÌ„ est de omni re Christiana At quis in ordmem rediget Christus illustratione adven tus sui non alius Qui habet aures audiendi audiat à bello Turcico abstincat donec nomen Papae sub Caelo valedixit Luth. Tom. 2. That he may thereby make way for Antichrists ruine who was set up by made things only the Kings of the Earth giving 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their force of arms and their power of Laws unto the Beast and so far as the Laws and Government of any people are blended with this power of Antichrist so far will the Lord shake that people that thereby he may make way for Antichrists downful ruining him by the same means he arose 3. Pro regnis cornua posuiâ— hanc habet sancta scriptura consuetudinem ut regnuÌ„ semper interpretetur in cornibus Hieron 1 King 22. 11. Dan 7.7 8 21.24 11.20 Jer.
his beloved sleep Psal 121.2 By sleep is not meant that of the body but of the soul Fideles etsi vitam agant laboriosam compositis tamen tranquillis animis in fidei silentio se continent ac si dormirent They have a great deal of rest and quietness in all their labours and this is the gift of God 2. We must obtain it of God in his own way and that is in the way of prayer for as faith is the pacifying grace so prayer is the quieting duty Hannah after she had prayed though her spirit was unquiet before yet she went away and did eat and drink and wat no more sad And David though he did begin many Psalms with a troubled spirit yet he concludes with comfort being quieted and cheared under all the dealings of God with him Phil. 4.6 7. In all things let your prayer and requests be made known unto God and the peace of God which passeth all understanding shall keep your hearts There is a double peace of the Saints one wrought for us without us and this is reconciliation with God the other is peace within us which is given unto the Saints as a return of prayer the Spirit of supplication becoming afterward a Spirit of consolation 3. Consider the condition of the Saints while they are in this life Isa 33 46. He shall dwell on high his place of defence shall be the munitions of rocks bread shall be given him and his water shall be sure There is no affliction that can hurt thee that doth not disquiet thee Men may plunder thee of thy goods but let them not rob thee of thy patience So it was with Job Satan could not hurt him till he did disquiet him though he did fire his house yet he could not fire his spirit So it was with the Christians in the primitive times Amiserunt omnia nunquid fidem nunquid pietatem hae sunt opes Christianorum 4. Be much in acts of reliance and self resignation unto God considering the relation in which thou standeth unto him To whom should the children fly but to the father and on whom should he cast his care Do children lay up for the parents or rather the parents for the children Cast therefore thy care upon him for he careth for thee With him the fatherless find mercy Thou never puttest thy self out of Gods care till thou beginnest to take the business out of Gods hands and to take care for thy self Trust in the Lord for ever for the Lord Iehovah is a rock of ages Isa 26.3 5. Reason it out with thy own soul This was Davids remedy Why art thou cast down oh my soul and why art thou disquieted within me We should call our souls unto an accompt examine the reason and the ground of our disquiet Commune with your own heatrs upon your beds and be still Faith doth as much work by sanctified reasoning as by any other way of acting whatsoever We come now to the two last particulars which are included in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And for dispatch sake I shall put both into this one observation Doct. When the will of God is manifested it is the duty of the Saints neither to speak nor act against it they are to cease from both In the opening hereof I must shew First that the will of God as manifested is to be the rule of our wills and wayes Secondly That when it is manifested it is the duty of the Saints neither to speak nor act against it Thirdly Give the grounds thereof And lastly make an application of it to our selves 1. The will of God manifested is to be the rule of our wills and ways And here we are to consider three things 1. No man is to speak or act according to his own will It is a state of sin that fulfils the wills of the flesh and of the mind Ephes 2.3 A mans own will in opposition to the will of God is the will of the devill 2. Tim. 2. and the last we are said to be led captive by him at his will This therefore cannot be a rule unto any man either for speaking or acting but unto him who hath no other god but the god of this world Christ himself doth not make his wil the rule of his actions I came not to do my own will but the will of him that sent me Ioh. 6.38 The Angels do not their own wils The Angell Gabriell was sent at the beginning of thy supplication the commandment came forth and I am come to shew thee Daniel 9.23 The Angel did not go without a command Ezek. 1.25 There is a firmament over the head of the living creatures and a voice from the firmament unto which the Angels did attend in all their motions and when they stood they let down their wings The will of God was the rule of all their actings and cessation from actions 2. It is the will of God as manifested that is the rule of all the actions of the creatures Deut. 29.29 Things revealed are to us and our children for ever This is a constant rule of all their motions for ever there will never be a time in this world when the scripture which is the revelation of the will of God shall be laid aside as of no use for they belong unto us to do them Therefore in the 12. of the Romans 2. we are exhorted to prove what the good and acceptable will of God is The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth signifie 1. sedulo explorare diligently to try and search 2. approbare vitam conformare to approve and conform our lives thereunto Now it must be revealed or a man can never discern it or approve it or conform his will or way unto it God will have our services to be reasonable services which must be an obedience to his will as manifested or made known unto us Men require not obedience unto any law so long as it is in the breast of the lawgiver it never binds the subject till it be published and proclaimed that all may take notice of it So it is with the Lord who is the great and the only lawgiver 3. The will of God is revealed and made known both by his word and by his works which are nothing else but as it were a comment upon his word First By his word which is therefore called the counsell of God the mind of Christ 1 Cor. 2. and the last I have written unto them the great things of my law Hos 8.12 declaring the whole will of God concerning the creatures obedience Secondly By his works for the worketh every thing according to the counsell of his own will Ephes 1.11 Therefore whatsoever he doth in the world it is but to discover the counsell of his will to the Saints Therefore when Davids child was dead he takes it for a manifestation of the will of God and his heart is quieted under it There is a double book