the soul unto the carrying on of which he makes all things subordinate and subservrent Now there is nothing an enemy to renewed self but sin therefore all the lustings of the Spirit are against the flesh and the lustings of the flesh are against the Spirit Gal. 5.17 for they are contrary one to another for a man to deny the holy desires of regenerated self so as to be willing to stoop in them because the Lord will have it so and will lead him under the remainders of sin therefore even gracious self in the desires of it must stoop and be content with such an inmate as a Fuller and a Collier dwelling in the same house what the one whites the other soils untill a full redemption it is the highest act of grace in this life to deny a mans self in reference to the being of sin within him As it was the highest act of self-denial in Christ that he that was the beauty of holiness should be made sin reputed a sinner by man and have sin imputed to him by God to confess our sins as his own My iniquities have taken such hold upon me that I am not able to look up Psa 40.12 So for a man to know what sin is that it deprives him of Communion with God defiles his soul is worse then hell it self and yet in obedience to God all his days to lie under the rifings and remainders of it it is the highest act of grace that a godly man doth put forth in this life Though this may seem a small thing to an unregenerate man who sees no evil in sin it is the element he lives in and that by which the comfort of his life comes in 2. The higher act of Faith a man puts forth the higher act of grace for it is suitable to a mans faith that all his grace doth rise The life of faith is the life of the new man Gal. 2.20 The life that I now live I live by the faith of the Son of God Now the highest acts of faith are those wherein there is the least of sight for 2 Cor. 5.7 We walk by faith and not by sight so that sight and faith are opposed the less there is as matter for sight the more there is as matter for faith As it is made the honour of Abrahams faith Rom. 4. that he considered not the dryness of his own body nor the deadness of Sarahs womb but be believed in hope against hope when he saw nothing for the present promised any such thing So it is here for a man to be under the remainders of sin the Law of the members leading him captive defiling his soul breaking his peace wounding his conscience blotting his name and yet for his spirit to stoop to it out of faith because Gods will is the rule of goodness and he will not only turn this to his own glory but he will turn it to my eternal good in the end that out of this eater shall come meat and out of this strong enemy sweetness Truly as the highest acts of Gods grace upon us in this world are in turning our sins to good and working good in the end out of that which in it self is nothing but evil so the highest acts of grace in us are those that do rest upon God for a holy fruit even of our failings and continual defilements for there is less evil in sufferings then there is in sinning that is a rule laid down in the new man therefore the Saints choose much rather to suffer affliction then to enjoy the pleasures of sin Heb. 11.25 26. There is less of faith to believe good out of suffering then there is out of sinning Now when a man sees sin in it self is nothing but evil and in his present sense of it there is more evil in it then there is in any other thing in the world it is evil in abstracto that is in the essence of it its evil and only evil and yet that God will work good out of it it is the highest act of faith that a man puts forth in this life to rest upon God in turning his sins to good and to be content not with sin it self simply but with the will of God suffering it to be For a man to conflict with a hard heart a blinde mind a stupid conscience wrestling against them looking upon them as more bitter then death and to be willing to die with all his heart to be rid of them and to count death for sin as a good exchange and yet out of faith to stoop unto the permitting will of God saying Surely sin is not so the greatest evil as God is the greatest good for he can turn sin into good and work his own glory and the good of the creature out of it or else he would never have suffered sin to have come into the world He can cause light to shine out of darkness temper a poison into a wholsom medicine therefore I can say with Austin Mala non sunt bona tamen ut mala sint bonum est Its the highest act of Faith that the man doth put forth in this life 3. There are several extreams that require a great deal of grace to avoid in a mans Christian course It is the manner of Satan to carry men from one extream to another and it is very hard to escape them A man must cut at a thred he must be a skilfull Pilot to sail between two dangerous Rocks and not grate upon the one or the other The work of grace in the heart as it is very spiritual so it is very curious and exact which will appear if we consider these particulars First For a man to hate sin in the being of it and to keep that principle up in the soul that he would not have sin raign nay he would not have it to be in his mortal body He desires to be purged from all filthiness both of the flesh and spirit and yet in obedience to God in this mixt estate to submit and not to murmur while God will so continue him to endure so cursed an Inmate For a man to have Mortem in desiderio to be content to die that he may be rid of sin and yet to haue vitam in patientia to be willing to live though while he doth live he knows sin will be It is a hard matter for a Christian to walk aright between these two extreams Phil. 1.23 I desire to be dissolved he is willing to die to be rid of sin and yet content to live with the remainders of sin out of the love of service to abide in the flesh is more profitable for you because it is the will of God that pro hoc statu that it shall be so and to be in duty content to be out of glory the while it is a very great curiosity in the work of grace in the Saints Secondly For a man to pray against temptation earnestly as being
put in him by God the Father and so we may rest assured he will be faithful unto him For he hath accomplished all things and hath not spared his own life he loved it not to death in reference to his spiritual Kingdom therefore he will be faithful also in the providential Kingdom which is given him not only as part of his Office but as a part also of his reward being set at the right hand of God and thereby being made both †Act. 2.36 Christus fuit Rex Dominus ex quo coepit esse Mediator non demum factus est post resurrectionem sed locus intelligi debet de solenni declaratione quae tum facta est cum Christus consedit ad dextram Patris Maccov Thes Theolog par 3. disp 15. Lord and Christ Secondly Ratione Dominii for he did purchase all the creatures There was not only a debt which he paid but there was a purchase which he made and that was of all the creatures * Constituit Christum haeredem omniuÌ„ Heb. 1.2 Sumus nos cohaeredes Christi Rom. 8.17 Cujus haeredes sumus Dei cujus Filii Quae Dei haereditas Omnia sunt Dei omnia igitur nostra quae Dei sunt sumus enim haeredes ex asse 1 Cor. 3.21 Haereditas Christi gemina est gloriae dominii in utramque partem nos ut fratres recipit Par. in Rom. 8.17 Christus meruit nobis omnia bona supernaturalia omnia auxilia sive praevenientia sive subsequentia ac universa illa bona et si bona sint nobis extrinseca quae rationem induunt mediorum ad nostram salutem Vincent Asturicens de habit Christi grat praelect q 5. p. 259. Reinolds in Psal 110.4 p 455. for the Churches service he bought the services of some and the persons of others He bought some as sons others as servants Which may be the meaning of though it be commonly otherwise interpreted 2 Pet. 2.2 They denied the Lord that bought them In both these respects we may be sure as a purchase made by himself at a dear rate and as an office committed to him by his Father he will order all things so as they shall be to his own glory and his Fathers ends And therefore we see that all the changings and shakings in the world are attributed to Christ Heb. 12.25 26. See that ye refuse not him that speaks from Heaven Relativum â— non possumus referre nisi ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hoc est ad Chrislum quem Mosi opposuit Par. Illud non ad coelum speciatim refertur sed ad rem totam Magnas antehac fcci rerum mutationes sed restat longè major Grot. whose voyce then shook the Earth c. It was Christ that did shake the Earth in the giving of the Law And it is he that is said once more to shake not only Earth but also Heaven 3. Christ hath made his Providential Kingdom subordinate unto his spiritual Kingdom Propter Ecclesiam in mundo durat mundus alioquin uno momento conflagraret coelum terra quia mundus non est dignus uno grano tritici siquidem plenus est blasphemiis impietate Nisi oratione doctrina sustentaret Ecclesia mundum uno momento perirent omnia Luth. in Gen. 30. 34. he doth rule all things in the world onely for the good of his people It is for their sakes the world stands and therefore it is for their good and in subordination thereunto that the world is governed For first All creatures made for mans use were at first put under mans Covenant and therefore when man sinned his curse did reach unto them also Gen. 3.17 If there had not been a second Covenant revealed man had perished and all the creatures for his sake Secondly It is by the Covenant of Christ and under the Government of Christ that they are at this day established Esay 49.8 I will give thee for a Covenant of the people to establish the Earth It must have the same extent with the people to whom he is given as a Covenant but that was not to the Jews only and therefore it cannot be restrained only to the Land of Judea Psal 93.1 97.1 is commonly expounded of the Kingdom of Christ Thirdly The creatures for this cause wait to be delivered from the bondage of corruption into the glorious liberty of the Sons of God Rom. 8.21 The Vanity which I conceive the creature is subjected to is a Vanity of service to the lusts of Satan and Sinners and the reason why they are by God subjected thereunto is because the Lord hath a number of Sons to be carryed through the Wilderness of this World and when they are perfectly delivered from corruption then shall the creatures be delivered from the bondage of corruption Quemadmodum mundus propter hominem conditus est propter lapsum illius corruptus ita ad gloriam electorum dissolutus restituetur Gomar in Rom. 8. Fourthly The continuance of the World is only to advance the ends of the Kingdom of Christ It s attributed to the patience of God 2 Pet. 3.9 Rom. 9.22 but all the attributes of God are exercised by Christ in his Government and it is for to bring men to repentance which only belongs to the second Covenant and till the Kingdom of Christ be perfected the World is reserved by the Word of God and then shall the ancient curse be executed All things shall be dissolved the Earth and the works that are therein shall be burnt up And for this cause Ephes 11.22 it is said he is made head over all things unto the Church * In bâ—num Ecclesiae â—â—tinet hoc Iâ—pâ—râ—um Gâ—oâ— in loc Eph. 1 23. Rev. 21.9 Jer. 12.7 He is the head of the Church and over all things for the Churches sake The Church is his body the Lambs wife the dearly beloved of his soul therefore seeing it is for their sakes that he hath undertaken the Government of all things surely all things shall be so ordered as they shall turn to their spiritual good and advantage in the end Consider how dear the Church is unto God the Father * Joh. 16.27 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apud Graecos ultroneum significat sc Pater ultro vos diligit etiam nemine rogante Erasm unde Nonnus vertit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he did commit it as a depositum unto Christ to keep They are therefore stiled Those whom thou hast given me | Jo. 17.11 Act. 20.28 Quam heminibus impossibile est mixtum fermentum separare à pasto tam impossibile est diabolo Christum ab Ecclesia sua separare Luth. And consider how dear the Church is to Christ who hath purchased it with his own bloud Therefore if the Father will trust him and if he be so far engaged that he shall loose all his sufferings if the Church miscarry we may
Hebrews 2 7 146  16 81 11 25 228  26 ibid. 12 23 30 13 18 64 James 1 18 81 2 19 49 3 13 168. See margent 4 15 140 See marg in p. 141. 1 Peter 2 2 22 3 15 15 2 Peter 1 19 20 2 2 149 1 John 5 19 219 Jude 0 11 326 Revelation 1 13 267. 268 6 12 192 11 1 295  15 162  19 188 13  183  2 193  3. 8 185  16 181   See mar 15 7 111  8 186 16 1 190  8 ibid.  9 293 17 3 161  13 184  17 33 19 13 107  14 112 A TREATISE Shewing the subordination of the will of MAN unto the will of GOD. Acts 21.14 And when he would not be perswaded we ceased saying the will of the Lord be done CHRISTS going forth in the Gospel is compared unto the Lightning which cometh out of the East and shineth unto the West Luc. 17.24 That is 1. Repentè suddainly unexpectedly when there was the saddest and darkest night upon the world when the world in wisdome knew not God 1 Cor. 1.21 then did the Light of the glorious Gospel break forth 2. Celeritèr swiftly the Gospel did pass through the world with incredible speed as Lightning out of a Cloud as an Arrow out of a Bow Rev. 6.2 Psal 45.5 that they were subjected to it ere they were aware 3. Vniversaliter generally the Lightning is not seen in one place only but it inlightens the whole heavens so it was with the Gospel it spred over the whole world Rom. 10.18 4. Irresistibiliter irresistibly it s observed of the Lightning Aristâ—dâ— Meteor it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is of a kind of spiritual nature of which there is no resistance if it meet with a subject that yields it will insensibly pierce it without prejudice but if with a subject that opposeth it will melt it so it is with the Gospel the word of the Kingdom wheresoever the light of it shines forth A very glorious accomplishment of this Scripture we have set before us in this book of Acts which contains the labour and travels the sufferings and successes of those blessed Instruments which the Lord did first employ to spread the savour of his knowledge in every place But Paul being the most eminent instrument and as it were a chosen shaft in the Lords hand Esay 49.2 1 Cor. 15.10 for he laboured more abundantly then they all therefore in this book chiefly his Preachings Travels and Sufferings are recorded concerning whom looking upon that as a Motto spiritus Pauli exemplum Ministri before I come to the words of the Text I cannot pass by four things which I find by Chrysost observed First De laudibus Pauli 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. his spirit he describes in two things 1. He feared nothing but sin to displease God and to dishonour him was only terrible unto him 2. He prized nothing in comparison of the love of Christ and Communion with him he chose rather the lowest condition with his love then the most eminent condition without it to see his face was his heaven and it was even hell to him to be deprived thereof Secondly His sufferings for Christ were his pleasures his delights he could take pleasure in infirmities 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the more he did suffer the more was his spirit inlarged unto suffering and he came out of every tryall with a new resolution and readiness of mind unto suffering when we have escaped a danger we commonly resolve to take the more care for time to come and so by every cross our fear is encreased but Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by every cross his courage was raised and he came off from suffering with a new desire and readiness to suffer again Thirdly the aym and bent of his spirit was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not only to offer up himself body and soul as a living sacrifice but his constant aym and daily labour was to offer up to God the whole world as a sacrifice and therefore laboured in the conversion of so many severall Nations unto God preaching the Gospel where Christ was not named Fourthly for his labour he was unwearâ—ed in it for the happy accomplishment of that end he was abundant in the work of the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he went over the greatest part of the world as if he had wings and laboured without cessation as if he forgat whether he were in the body setting no bounds to his labour but his life This glorious instrument in the hand of the Spirit was in an eminent manner guided by the Spirit in all his wayes carrying him to those places where he had any service to imploy him in and when the work was done by the guidance of the same Spirit he was removed to another place Sometimes the Lord sends him from Ierusalem that he might bear his name before the Gentiles Act. 22.18 and sometimes the Spirit forbids him to preach the Gospel in Asia and when he did assay to preach the Gospel in Bithinia the Spirit suffered him not Acts 16.6 7. Then he hath a vision Acts 16.9 in which a man of Macedonia saith come down and help us Thus he spent his dayes in planting and confirming the Churches At this time by the direction of the same Spirit he was engaged to go to Jerusalem Behold now I go bound in the Spirit Non levitate vel temeritate quadam motus eò proficiscor sed fortiter à spiritu sancto impulsus acsi vinculis quibusdam injectis cò traherer Sicut per vincula iniquitatis spiritualis peccati captivitas notatur Glass Rhet. sacr p. 414. Spiritus validè me impellit sicut nubes aguÌ„tur vento ut ei alligatae videantur A lap in loc Acts 20.22 That is by speciall direction from the Spirit à Spiritu impulsam as if the Spirit went with me thither and I were bound up with the same Spirit As watry vapours bound up in the Clouds are carryed about with them so was Paul bound up in the Spirit who is the Prorex in the government of Christ and hath an eye to the affairs of his Kingdom all the world over This Spirit having clearly revealed Gods mind unto the Apostle concerning this service and by a strong impulse subdued his heart thereunto he is therefore said to go bound in the Spirit to whatsoever service or suffering the Lord would call him But this instinct and motion of the Spirit met with great opposition First when he came to Tyre he met with certain Disciples that did say to him by the Spirit Fratribus istis quid futurum sit Dominus revelavit interea vero quid postulet vocatio Pauli nesciunt non eo usque extenditur doni mensura c. Cal. 1 King 13.18 Facilis
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.
the Spirit Gen. 9.27 The allurements of the Spirit Hos 2.14 The word in both places is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to perswade or intice or blandiendo decipere to deceive one by fair words It is used sometimes in a good sometimes in an evil sence Sometimes for the allurements of Satan in ways of temptation though he doth meet with the will of man wholly determined by a principle of evil as it is in all unregenerate men yet to act this will he hath his perswasions and enticements Job 31.27 If my heart hath been secretly enticed Besides the determination of a mans will to sin there are allurements of Satan which act this will with more chearfulness and delight So it is with the Spirit of Christ he hath his secret perswasions and allurements which facilitate the work of the will which is in a great measure determined to good before hand Cant. 6.12 Or ever I was aware my soul set me in the Chariots of my willing people For so much the word that we render Amminadib doth signifie when the heart is caught up and stoln away after Christ fully and freely we know not how This is a further way that the Lord useth to make his people willing in the day of his power 4. By giving a man an experimental taste of the comfort peace sweetness and security that is in holiness and the ways thereof Therefore we read in Scripture of spiritual senses of the Saints They are said to have their senses exercised 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quid est isle sensus spiritualis est spiritualis rerum divinarum expe rientia qua in nobis ipsis per gratiam Dei sentimus gustamus in corde nostro bonitatem amorem Dei ex qua quam vera certaque sit tota divina sapientia experimur Zanch. in Philip. Heb. 5.14 And the Apostle prays Phil. 1.9 That they may abound in all knowledge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in all sence Experience is nothing else but the bringing of things to sence and thereby tryng the truth and goodness of them Therefore what we have brought to sense we call an experiment Spiritual experience therefore is a bringing of things to a spiritual sense And this is a very glorious work of the Spirit thereby bringing on the will to chuse the things of God and to go out to them more abundantly in which it hath formerly found so much sweetness and contentment And though there be a taste that unregenerate men have let into the soul by the common works of the Spirit tasting the good Word of God and the powers of the world to come Heb. 6.4 Yet this taste is but of the good things that come by them not of the goodness that is in them Now there is nothing in the world doth carry the bent of the will towards an object with greater eagerness then this that it hath tasted and knows what is in it and that the man is not deceived It is so in the ways of sin an experimental taste of the sweetness of it doth draw out the heart and engage the will much more then the bare notion and contemplation could do As Plutarch reports of the Gauls when they had once tasted the sweet Wine of Italy they were never satisfied till they had conquered Vini olei liquaminis exportatio lege Imperiali interdicta est ne Barbari gustu illecti promptiùs invaderent fines Romanorum Leg. 1. Cod. quae res exportari non debeant and possessed that Land where such excellent Vines grew And for that cause the Lord sent searchers before into the Land of Canaan that the people tasting the precious fruits of that good Land of which they had such clear and manifold promises they might be the more encouraged and quickned at the command of God to enter what hardships or oppositions soever they met withall in that enterprize The Historian therefore hath observed of the Inhabitants of Chyna Exteri in loca regni interiora non admittuntur Boterus in Catalogo Imperiorum tantum in oris maritimis conceditur commericum They admitted none to Trade in the heart of the Kingdom but onely upon their Borders and in maritine Towns least the goodness and riches of their Land being discovered should stir up in the Neighbour Nations a desire to invade them It is therefore generally made by Interpreters an impolitike vain-glory in Hezekiah to shew his Treasures unto the Embassadors of the King of Babylon 2 King 20.12.13 thereby to inflame their desires to become Masters and Owners both of his Land and of his Treasures which shortly after they did Whosoever he be whose heart doth rise against the Law of God and whose will doth not submit thereunto look up unto the Spirit of Christ for the putting forth of these acts upon the soul For the more or less the Spirit doth exercise these the more or less is the will brought into a conformity unto the will of Christ And this is the main ground of the differing degrees of Grace in the Saints which doth consist in a conformity of our will unto the will of God Quest Quest 2. It may be further said that there remains corruption in the best men and that in the will as well as in any of the other faculties The Law of the members comes forth from the will as well as the law of the minde A godly man finds in himself a twofold will that he cannot do the things he would Gal. 5.17 Godly men may sin presumptuously therefore David prays against it Psal 19.13 The word in the original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies à superbis so that presumptuous sins are made up of two things 1. They are sins against knowledge in which the will is engaged 't is sinning wilfully not ignorantly 2. When the Law of God opposes a man in this way of sinning and his heart doth rise against it through pride and contempt of the Authority of God And the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 keep back notes a proness thereunto in the best men if if they be not restrained by Grace They may sin with deliberation consent delight How then should a man know whether he doth sin with the whole consent of will How should a man discern that there is Grace in the will when there are constant risings and oppositions against the will of God How should a man be able to say my whole heart is not in it though I sleep yet my heart wakes how should a man be able to discern Grace in the will even then when there are the strongest actings of the will for sin Answ Answ It is true while we live here there will be a mixture of corruption in the will as well as in any other faculty For Grace and sin are mixed in the same soul as wine and water in the same cup there is no part of it perfect wine or perfect water Hereafter indeed the will
shall be perfectly set free and determined only unto good for ever as it is in the Angels and the souls of just men made perfect For that is Liberty which comes nearest to the nature of God who is the most free Agent Therefore that which the Schoolmen call Libertas contraria confisting in a posse velle bonum vel malum a power to will good or evil this is not properly liberty neither did the liberty of Adam in his Creation consist therein a Quid erit liberius libero arbitrio quando jam non poterit servire peccato quae futura erit homini sicut facta est Angelis sanctis merces meriti prima libertas erat posse non peccare novissima autem erit multò major non posse peccare Aug. de cor grat cap. 11. Liberum arbitrium est eadem facultas cum voluntate idemque objectum sortita est At objectum voluntatis est bonum Objectum ergo liberi arbitrii bonum est Potentia peccandi neque libertas est neque pars libertatis Gibenf de libert creat l. 1. cap. 31. For liberty is a perfection it is in God in Christ in the Angels but à posse peccare a power to sin is an imperfection which shall be taken away in Heaven and the soul determined perfectly to that which is good for ever Yet while we live here there will be a double principle in the will and sin will act therein as well as in the rest of the faculties yet a man that will observe may discern the actings of Grace in his will even in the midst of the workings of corruption and that by these three rules 1. Before the sin the intention of the will of the Saints is in all things to please God Act. 24.16 2 Cor. 1.11.12 Heb. 13.18 b Angelicam perfectionem non assequor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saltem habeo studium serium honestè conversandi in omnibus actionibus vitae Par. Gratia in renatis est habitualis intentio placendi Deo in omnibus nec in eodem corde moratur cum proposito peccandi Daven in Col. 1.10 We trust 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we are perswaded or we are confident that we have a good conscience in all things upon what is this perswasion grounded he adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 willing in all things to live honestly 2 Cor. 5.9 We labour c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab honoris appetitu originem trahit usu tamen traductum est ad omne id quod magno studio contentione agimus Grot. in Rom. 15.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we ambitiously labour that whether present or absent we may be accepted of him That is this is the constant bent of our soul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys in loc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oecum the serious intention of our will always to walk worthy of God unto all well pleasing Col. 1.10 And in this doth sincerity property consist that whensoever a godly man sins he is surprized and overtaken Gal. 6.1 contrary unto his general purpose and the habitual bent of his will as hath been formerly mentioned 2. In the very act of sin there is a principle in the will that doth rise against it that doth not approve of what is done 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost in Rom. 6.12 though by the power of temptation and corruption it be overborn Rom. 7.15 16 17. The good that I would I do not but the evil that I would not that do I. There is something in the will that doth rise against it even when a man doth it Indeed in the very act of sinning it is hard to discern it As in water hot on the fire though by reason a man knows that there is a principle of cold in it yet at present it is hard to discern it So there is a principle a bent of the will for God even when it s led captive For the will is not over-come For if there were a total and an universal resignation of the will to sin it were no more a captivity this would constitute sin in dominion but when a man is under force that he can say my will did never wholly consent to it for that which is born of God doth not sin the regenerate part doth never sin or consent to sin even when sin is acted by the unregenerate part but he can say though I sleep yet my heart wakes Cant. 5.2 Therefore it is not I that do it Aliud est non habere peccatum aliud non obedire Aliud est implere quod praeceptum est aliud est per quendam conatum saltem id agere quod scriptum est Non sic manet peccatum ut ejus non sit facta remissio sed manet superatum peremptum si non illicitis consensionibus reviviscat Aug. de peccat remiss l. 2. c 28. but sin that dwelleth in me I am not wholly over-come It is but a forced subjection my whole will is not in it 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost in Rom. 7. After the act the man allows not what he hath done Rom. 7.15 What I do Iallow not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I know not with the knowledge of allowance and approbation Sin may so far by the power of temptation overcome the will as to lead it captive to conceive and commit with some kind of consent and delight but post factum scelus agnoscitur After the act a godly man allows it not The temptation for the present may prevail and after the sin committed he may seem for a while to approve the act we see it in David Vitium iracundiae objecerat Deus Jonas sibi in sua insania indulget Quum talis contumaciae exemplum cernimus in sancto viro quanto magis quisque nostruÌ„ metuere debet Calvin and Jonah cap. 4.9 who justified his present passion against the expostulations of God I do well to be angry even unto the death but he lay under the power of the temptation all the while and was not yet come to himself after sinning but when a man comes to himself he reviews the sin with more self displacency and abhorrencie then ever he was carryed after it with love before As we see in Peter he went out and wept bitterly and in David though the matter of Vriah was the great blemish of his life 1 King 15.5 He was upright in all things save in the matter of Uriah yet afterward it cost him broken bones before he recovered his peace For Grace in a godly mans heart is as a Fountain Matth. 12.35 Jer. 6.7 A good man out of the good treasure of his heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 casts out good things The metaphor is taken from a fountain casting forth of water If you cast mud into a Fountain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significat vel ruptum resarcire redintâ—grare Matth. 4.21 Mar. 1.19 omnibus
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
deposed so far God is exalted when self shall be perfectly deposed then shall God be exalted alone but in this life so far as there are remainders of self in the man there will be opposition maintained against God And this opposition must needs be the greater the greater the thing is that is contended for If two Kings contend for a Crown it will cause a great deal of disturbance in the Kingdom And this is the ground of the fight between the flesh and the spirit in the soul of the Saint flesh contends for the Godhead of Self and Grace for the Godhead of God each of them strive for a Godhead therefore their contention must needs be exceeding great 2. Sin is nothing else but the opposition of mans will to Gods will and this is properly a seat of sin Rom. 8.7 The carnal mind is enmity to God it is not subject to the Law of God neither can be For as Corruption doth deifie reason in a way of wisdom so it doth deifie the will in a way of liberty and loves not to have any power over it that may controll correct or restrain it Therefore men look upon the Law of God as cords and bands which they cannot bear Psal 2.3 But they kick at them with the feet of pride and contempt And upon this ground it is that every unregerate man is called a turbulent unquiet spirited man never at peace and rest within himself because of the opposition of his will to the will of God Though therefore there may be some velity wrought upon the will of unregenerate men an imperfect and incompleat will that they may hear gladly and do many things yet there is some point of strictness in every unregenerate mans case which being set home upon him he stumbles at it and saith Durus est hic sermo his will stands out and the treaty betwixt him and God thereupon breaks off Therefore there is many a man that goes far parts with much comes to an almost I am perswaded to be a Christian but yet in the very ultimate act of Regeneration he plaies the part of an unwise son and stayes in the place of the breaking forth of Children Hos 13.13 and so is never new born to God Thus all the unquietness of the spirit and the offence that a man takes at the Commands wayes of God proceeds from nothing else but the non-subjection of his will to the will of God were that brought about that a man had respect unto all the Commandments the work were done and all this unquietness of the soul taken away 3. The will of God is the Center of all the wills of the Creature unto which they are all created and ordained to act and move There is a double motion or tendency of the creature towards the will of God One is natural so the Creatures without reason move toward it for they are all his servants Psal 119.91 But as for reasonable creatures God doth act them according to their nature in a voluntary way and so the will of God is the center of their will The Angels are therefore said to do his pleasure and to harken to the voice of his word Psalm 103.20 So the Saints David my servant hath fulfilled all my wills Acts 13.22 Now if any thing be taken from its Center it is unquiet moves disorderly and with a disturbed motion Let the needle that is touched with the Loadstone be shaken from its place it is alwayes trembling and unquiet till it return to the place of its former rest Let any earthly matter be by the heat of the sun exhaled and we see how it is tost to and fro in the air till the earthly matter with violence return again unto its center Nothing is at quiet out of its proper place The waters are made naturally to cover the earth but God hath by a decree laid them up in heaps he hath laid up the deep as in a treasure-house hence comes all the unquietness and turbulency that is in the vast body of the sea So it is with the soul of a man in a voluntary way as it is with the creatures in a natural way God is the center to which it was created and it is alway unquiet till it rest there Inquietum est cor meum donec requiescat in te Aust 4. The will of man in a state of sin is not only in an opposition to the will of God but to it self also The wills of the flesh and of the mind Ephes 2.3 There are divers lusts and pleasures Titus 3.3 and they do very often fall cross and contrary one to another and no man can serve two Masters that give cross and contrary commands without a great deal of trouble and disturbance That which will gratifie a mans pride will not serve his profit and that which will fit his sensual ty will not suit with his Hypocrisie Scelera dissident the Heathen man observes As all truths agree among themselves so do all duties but Error multiplex Corrupt doctrines may and do cross one with another and so do also corrupt wayes Now when the soul of man is desirous to please and content them all he would serve them all it is no wonder if the man be in a continual unquietness in his own spirit If the water did alway run one way it would run smoothly but when the tide comes in and the waters in their streams cross one another then the waves are lifted up each one tending to their own motion This said to be a mans wife or we are said to be married to sin Rom. 7.5 now if a man had many wives and he uxorious and desiring to please them all and they have contrary desires and opposite wills the man should never be quiet either in his house or heart And such an uxorious husband every sinner is that though every man hath some darling some Dalilah that he would chiefly please there yet is an unquietness in him all the while because he doth displease the rest of his Paramours 5. The Spirit of God hath undertaken the guidance of the Saints and therefore they are said to be led by the Spirit Christ gives us a manuduction into the presence of the Father by way of mediation By him we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an access to the Father Ephes 3.12 But the Spirit gives us a manuduction in point of direction in our whole course Now the Spirit works in the soul in a sweet and effectual way When a man receives the Spirit he is annoynted with the oyl of gladness Psalm 45.7 it makes him go readily and chearfully on Non tardat uncta rota Draw us and we will run after thee Cant. 1.4 The Spirit is said to draw because its motion is powerful and yet we are said to run because our motion is voluntary Trahitur animus amore There are no cords that draw so effectually as the cords of Love Now the guidance of
is the use that Satan intends to make of it that men may neither receive counsell from God or man being unfit for either which is one great use that he makes of the discontents of mens spirits at this day 5. It keeps men from communion with God for God will have no fellowship with the spirit that stands in opposition to his will Iob. 22.21 Acquaint thy self with God and be at peace The words in the originall are rendred Assuesce te cumillo accustome thy self with him Now that you may be accustomed to communion with God he exhorts you to be at peace that is ut Spiritus deprimat insolentes So Zanchius Let all those heart risings and unquiet dispositions be supprest else you can have no communion with him neither can you attain any blessing from him 6. It is to keep a man in a continuall bittterness against the instruments and to break forth against them As when God would rent the Kingdom from Saul and an evill spirit from the Lord came upon him then he brake forth into all manner of violence against David whom he looked upon as a competitor in the kingdome whereas Jonathan seeing it was the mind of God sate down quietly saying Thou shalt be King and I shall be next thee So it was with Araunah It is conceived that he was king of Iebus before they were conquered by David and yet his spirit submits to David saying Wherefore is my lord the King come unto his servant This temper of spirit will make a man lie in wait to revenge himself and greedily to take it though it be to his own ruine As it was with Shimei his spirit was imbittered he did but wait for an opportunity and having gotten it though it were against his own life yet with how much bitterness did he vent himself 7. That it may tend at last to direct blasphemy and revenge against God for that is the end the devill aims at in all his temptations and unto which they all come if not here yet in hell 1 Iohn 5.19 The devill is said to touch men and it is for no other end then to leave an impression of devilishness upon them to make them as farr ar may be equally guilty with himself And the soul habituated unto rage and constant opposition against God is fitted by Satan for such a devilish design 3. What is the excellency of such a temper of spirit to be alwayes calm and quiet not given up to disturbances within it self 1. This is in the sight of God of great price 1 Peter 3.4 Because this is agreeable unto the nature of God And to this end was the vision given to Eliah when his spirit was in a passion 1 King 19.11 12. It was to instruct him as Peter Martyr hath well observed First in this that the way of Gods dealing with sinners is not by and by to destroy them with a wind with an earthquake or with fire but that he shews much patience toward them and takes them away in a more still and secret manner Occulta tacita media non defutura suae providentiae Secondly to let him know what manner of prayer would take with God against sinners and prevail Deum non commoveri affectibus perturbationibus incitari Men think when they have prayed in passion and have vehemently stirred themselves that God is so much moved as they but he doth not appear in an earthquake nor wind or fire but in a short still voice when he is sought unto from quiet sedate affections 2. This is agreeable to the spirit of Christ who appeared in the form of a Dove Animal non felle amarum non morsibus saevum non unguibus violentum Cyprian Therefore surely the more unquiet any mans spirit is the less of the Dove there is in that man For as the Dove is simple and without guile so it is without gall also Sine felle sine dolo 2. The excellency of such a temper of soul will appear in the sutableness thereof unto a Christian First by this every Saint as he is appointed unto a Kingdom for so Christ saith I appoint unto you a Kingdom as my father appointed unto me so he hath the Kingdom of God erected and set up in his own soul for the Kingdom of God is within you Luke 17.2 There is regimen spirituale that the Lord sets up in the man And the more any mans spirit is ordered and subjected unto the will of God the more he is acted by the spirit without reluctancy so much the more the Kingdom of God is exalted in the mans heart In regno Dei omnia sunt sic ordinata ut quod est in homine praecipuum imperet caeteris non reluctantibus Aust The more a man is led by the spirit the more ductile and easie to be led he doth shew himself to be the more the Kingdom of God is set up in him Isaiah 11.6 A little child shall lead them when the Spirit of God becomes as it were the forma informans of the man that the soul obeys the dictates of the spirit as the body subjects it self unto the rule of the soul then is the Kingof God set up in the man Confusion tumults and uproars may be sutable unto the kingdoms of men the mountains of prey the habitations of cruelty but they are every way unfit for the Kingdom of God Secondly one speciall ingredient in the Kingdom of God is peace Rom. 14.17 The Kingdem of God consists not in meat nor in drink but in righteousness and peace and joy in the Holy-ghost It is understood here of the Kingdom of Grace and Glory The Kingdom of Grace consists not in externals meat and drink neither will the observation of these bring a man unto the Kingdom of Glory but it consists in somthing within Now it is Austins observation that some are pacifici in senetipsis men that keep a constant peace and quietness of spirit within themselves keep a constant Sabbath to God in their own souls intus in corde Sabbatum nostrum Luther in one of his Epistles to a German Divine writes thus Dominus tua omnia faciat tu nihil facias sed sis Sabbatum Christi Let your hearts rest and keep a Sabbath in you and you in him and it is in this rest and quietness of spirit that the main of a Christiau Sabbath doth consist Therefore the Sabbath here is a type of Heaven There remains yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Sabbatisme for the people of God It is true in glory there shall be an externall rest they rest from their labours but the main shall be the inward rest of the soul the spirit shall keep a Sabbath to God eternally when all sinfull unruly inordinate actings of the spirit will be no more but the soul enjoy perfect peace and quietness in the Lord. Now this is the peace in which the Kingdom of God doth consist Vera pax est a
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