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
the World For he works all things according to the counsel of his own will Ephes 1.11 This also is in a great measure revealed unto us in the Promises and Prophecies written in the Scriptures of Truth But especially since Christ took the sealed Book out of his Fathers hand Zanch de nat Deâ— l 3. c. 4 â—einolds in Hose 14. p. 75. and loosed the Seals and opened the Book Rev. 5. Thereby declaring unto his people the several designs that he hath upon the World and for his Church until the time of the end Thirdly There is his permitting will Voluntas permittens est qua Deus vult malum fieri voluntate transeunte in rem permissam cujus objectum peccatum est which concerns all the evill actions of the Creatures which though they effect yet God doth permit They that crucified Christ did act according to Gods determinate Councel that is what his will had before determined to permit them to do Acts 2.23 When the Devil did seduce Ahab in his false Prophets Deus neque vult mala ficri neque vult mala non fieeri sed vult permittere mala fieri Aquin. p 1. q. 19. a. 9. Quod Deus non impedit ideo evenit quia non impedit si cut nihil boni potest esse aut fieri nisi Deo faciente ita nil mali potest caveri nisi Deo impediente Perk. ab eo dicitur voluntas generalis Twisse vindic l. 2. p. 127. 140 c. Aug. de civit Dei l. 11. c. 17. de grat lib. arbitr c. 20.21 he did it by the permitting will of God who said thou shalt perswade him and prevail go forth and do so When the ten Kings who make up one body with the Beast in reference to his Civil power did give their Kingdoms to the Beast it was to fulfil Gods will Rev. 17.17 It was their sin and hath been the great cause of all the sufferings that have befallen the ten Kingdoms ever since and yet there was an act of Gods permitting will therein for the accomplishment of the great designs that he had upon the World Now the power of Grace lies in a submission of the will of the Creature to Gods will in all these 2. The will of man which is to be subjected to this will of God is twofold First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is voluntas peccati The will of the flesh and of the minde Eph. 2.3 which is nothing else but the will of the Devil in the man Joh. 1.13 Ex voluntate carnes est ex propriis viribus intellectus voluntatis quae non nisi caro est h.e. corrupta for his lusts sinners do Joh. 8.44 This will of man standing wholly in opposition to the will of God and being at emnity and irreconciliable thereunto is utterly to be rejected and absolutely to be denyed Secondly There is Voluntas naturae which was in Christ when he said Ex voluntate viri h.e. ex conatibus desideriis extra Christum etiam illorum qui pro viris in mundo sc sapientissimi sanctissimi habentur Glass exegesis Evangelic part 1. p. 593. not my will but thy will be done The will of Nature sought his preservation and that is lawful so it be subordinated unto the will of God which is to be unto the creature the highest Rule of goodness Gods will is not to be co-ordinate unto any Though it be good in it self it is not to be set up equal with Gods will The supremacy is to be placed there alone I now come to speak distinctly unto each of these particulars First The power of Grace is mainly seen in the subjection of mans will unto the commanding will of God And so Grace in the will subjects it unto the will of God in these four Acts thereof 1. Consensus the consent of the will Consentire est cum aliis sentire in alterius sententiam descendere hoc voluntatis proprium est importat non solum determinationempassivam sed activam Ante consensum praecedit consilium c. Capreol l. 1. Sent. dist 1. q. 2. conclus 5. Aquin. 1. 2ae q. 15. a. 2.3 That is when the will of God is manifested as the Rule of Duty the will doth not stand up in a way of emnity and opposition against it but approves it as good and the Rule of goodness Thus it was in Christ Psal 40.8 I come to do thy will thy Law is in the midst of my bowels It was indeed a difficult service for he came to be a sacrifice and yet his will consented unto the will of God therein I lay down my life This commandment I have received from my Father Joh. 10.18 This submission also was in Paul I consent to the Law that it is good Rom. 7.12 Every unregenerate man when he doth the will of God Lex quamvis bona auget prohibendo desiderium malum per hoc fit non absolutionis adjutorium sed vinculum criminis Aug. de spirit lit cap. 4. Jam. 2.8 consents not to his will he wishes there was no such Law looks upon the ways of God as unequall his Commandments grievous This is a hard saying who can bear it The consent of their will fals not level with the Law as the Rule of Duty But when a mans will consents to the Law not only for the soeveraignty of it as it is a Royal Law but for the goodness of it I consent to the Law that it is good then is the will of man subjected unto the commanding will of God 2. Electio est finis mediorum 〈◊〉 finis poâ—a ur pro finc ultâ—â—o in communi de co non est dâ—liberatio ergo nec electio at si de fine ultimo in particulari ut Deus 〈◊〉 vâ—sin Dei de hoc datur deliberatio deinde electio Medina in 1. 2ae q 13. a. 3. Electio the choyce of the will having once consented unto the goodness of the Law the will doth chuse it as that which is best and best for him as the only way to happiness and the only Rule of life This act of submission Davids will puts forth Psal 119.30.173 I have chosen thy precepts The word in the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth signifie both examinavit elegit to try and examine and upon tryal to chuse Every man doth chuse what God he will serve and by what Rule he will walk The Lord will not force himself upon any man he doth deal with a reasonable creature in a Covenant way Deut. 26 17. Electio sequitur judicium quo aliquid reputatur meâ—â—us in ordine ad finem Aquin. 1. 2ae q. 13. a. 3. unto which the Election and the Consent of the Creature is essentially required The Lord doth not only give them a Law for that is an act of Soveraignty and binds whether the Creature consent or no but in
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
effect take heed how you seek to hinder and set your selves in a way of opposition For if he will work none can let all those that stand in his way to hinder his purpose though it be with harmless and simple nay it may be with honest intentions they shall surely fall in them Populus Israel non satis muris munitionibus suis fidens auxiliares copias hastatorum sagittariorum sibi adesse optat quibus hosâ—â—bus possit resistere has videbis sp narum ac veprium nominibus signâ—ficatas Forer For it is but setting the briers and thorns against him in battel he will go thorow and burn them at once Isay 27.4 The Lord is gone forth against Jerusalem and they will go down to Egypt for help and they glory in the strength of Egypt now the Egyptians come in to their assistance and they think surely that will turn the scales the Lord says they shall prevail as much as when a Lyon greedy of his prey comes to a sheepfold and takes away a Lamb out of the flock and the shepherd comes unto its rescue will the Lyon be affrighted Leoni sese comparat potentissimo animali praedae avidissimo Calv. Non habet terra magis notae audaciae cui se comparet Dominus Forer or shall the Lamb be delivered No he will hold on his course and will not abase himself for their noyse And they that are taken in for their help shall be so far from succouring them that the Lord will rise up against the help of them that work iniquity and they that help and they that are holpen shall fall together So that if God be going forth in Judgement against a Person a Family a Nation it s very dangerous for any man to come in for their succour and think to turn God out of his way they shall be so far from prevailing for them Artifices vanitatis Judaeos vocat quod inani praesidio se adversus Dei manum vindicem munire cogitarent illicito auxilio Aegyptiorum A lap Minatur tam iis qui auxilium ferent tam iis qui corum auxilio utentur Calv. that in their very assistance they shall perish For the Lord will not only rise up against them that work iniquity but all those that come in for their succour and joyn themselves with them And this is the speediest way to perish with them For as he that partakes in their sins shall partake in their plagues So shall he that comes in for their succour also Isaiah 31.2 3 4. There are two famous instances of this in the Scripture One of Ahaziah King of Judah Joram the Son of Ahab made War against the Assyrians Duo Reges comprehensi tenebantur in nassa Dei nec amplius erat ad evadendum locus c. Pet. Martyr Justum congruuÌ„que suit hoc Dei judiciuÌ„ qui eos congregavit in agrum Naboth ut in eo caederentur Achaziah enim erat ex parte matris Athaliae nepos Achab. A lap in loc was wounded and returned unto Jezerel to be cured of his wounds Ahaziah King of Judah in curtesie and civility came down to visit him because he was sick 2 Kings 8.29 But he took such a time when the Lord was going forth in Judgement against the House of Ahab therefore Jehu who was the Instrument of Gods vengance being in his march came upon Ahaziah and he dyed for his curtesie by the same hand that Joram did And in the same way of complement the brethren of Ahaziah lost their lives also 2 Kin. 10.13 14. Another instance we have that is yet more remarkable and that is of Josiah a gracious Prince and one that had wrought the most glorious and thorough Reformation in Judah of any of the Kings of Judah The Lord had appointed Pharoh Necho King of Egypt to execute Judgement upon Carchemish a City belonging to the Babylonian or Assyrian which lay by the River Euphrates and by the Egyptian Conquest there to make way afterwards for his own ruine for there in a few years after was Necho himself slain and there the glory of Egypt fell Judah being the nearest passage Pharoh desires Josiah to give him leave to pass thorow his Countrey promising him security not to injure nor molest him telling him that God had commanded him to make haste and therefore he should forbear from medling with God who was with him 2 Chron. 35.21 22. Jerom saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quaest Respons 79. I believe that this religious and vertuous Prince Josias was not stirred up only by politick respects to stop the way of Nccho but thought himself bound in Faith and Honour to do his best in the defence of the Babylonian Crown whereunto his Kingdom was obliged either by Covenant or by the gift of such part as he held in the Kingdom of the Ten Tribes Sir Walter Raleigh Hist of the world pag. 1. l. 2 cap. 28. §. 2. that Pharoh had this discovery of the mind of God from Jeremiah the Prophet per oraculum non scriptum sed viva voce editum A lap goes the same way and Justin Martyr And that Josiah did not in this obey the voyce of Jeremiah the Prophet who commanded him from the mouth of the Lord That he should not go forth to meet the King of Egypt in Battel Josiah had formerly had sufficient experience of the falshood of the Egyptian and of his oppression being a Neighbour and he was in League and Covenant with the King of Babylon owing to him fealty and allegiance Now should he falsifie his word should he break his Oath forget his Covenant become a Traytor to his Prince thus he goes forth fatali ferocia saith Peter Martyr Bello temerè suscepto so Dr. Vsher * Josias contra Neconem bello temâ—re suscepto in coÌ„valle Megidduntis occisus est Annales vet Test p. 117. Mâ—rtuo principe optimo cujus vita tutum reddebat populuÌ„ à captivitate Babyâ—mâ—câ—i malorum Iliacte jam ingruente superioris anni Jubilas versus est in threnodiam ibid. 2 Kin. 22 20 Zâ—ch 12.11 2 Chron. 35.24 25. against Pharoh Necho would not be perswaded to turn from him But shall Josiah turn God out of the way of his Judgements No this gracious Prince after so glorious a work of Reformation must perish in his own obstinacy because his will is not subjected unto the will of the Lord though it be for the Lamentation of Judah afterwards by a Statute for ever It is dangerous therefore for our wills to rise against Gods will so as to stir us up to stand against God when he goes forth in Judgement against a person or a people for you cannot by all your opposition turn God out of his way but in your way of opposition you shall perish 8. Psal 8.9 Heb. 2.8 Ezech. 1.26 27 28. Endeavour to see Christ glorious in all his goings forth in the world For he
poison into a most excellent medicine how to profit his people by their lying under the power of ungodly men making them the Scullions to wipe them even as a man would wipe a dish He knows how to refine them by that fire which they thought would have consumed them and he doth sit by as a refiner and he will suffer them to lie in the fire no longer then till they are refined He knows how to work his own end out of all these permissions For all the permissions of God are in design for a time till he hath accomplished his own purpose Isa 10.12 Till I have wrought my good work upon Sion And be assured the permissions of God shall be means to destroy sin as well as his Sanctification and the Enemy shall be as well destroyed by his permissions as by his executions Cuâ— off in their own malice ensnared in the works of their own hands The Lord will surely accomplish the ends of his permissions but they shall never accomplish their ends and determinations There is nothing the Lord permits but he will bring good out of it and he knows how to do it His permission of sin was an occasion of bringing in a better Covenant a more glorions head a higher righteousness a greater Sonship a more excellent name and he that can bring so much good by the permitting the worst of evils we need not fear but he can bring very great good also out of the temptations and out of the sufferings of the Saints 3. A man should not fret and be impatient but labour for a calm and quiet spirit under it because it is the will of God to suffer it and had not he suffered it it had never been There is as truly a principle of quietness in the permitting will of God as there is in the commanding and effecting will of God do not impatiently and discontentedly reason why doth the Lord suffer it to be thus It was that which David did quell in his followers when they would presently have taken off Shimet's head he answers the Lord hath bidden him and who shall say Wherefore hast thou done so 2 Sam. 16.10 Therefore Psal 37.7 his counsel is Fret not because of the man that prospers in his way against the man that bringeth wicked devices to pass God suffers Satan to infest thee and wicked men to oppress thee take heed of an unquiet Spirit under it for the permitting will of God acts as truly for the good of his people as his effecting will And it is part of that portion which the Lord doth make over to them when he saith I will be thy God whatever is in God is theirs and works for them though for the present it seems to make against them David in this bewails his own folly that his soul was not quieted under the permissions of God and therefore doth set himself before us as an example afterwards for a pattern of patience to be imitated and a pitch of patience to be attained when as he was before in his distemper foolish and as a beast before God 4. A man should not only desire that the commanding will of God might stand but his permitting will also and a man should desire onely to be delivered with a subjection to his will So Christ saith in his subjection to the will of God in Pilats condemnation of him John 19.11 Thou couldst have no power over me unless it were given thee from above It is only the permitting will of my Father which hath put this power in thy hands and if it be his will that I shall be delivered into your hands I do not desire that this permission of God should be taken off until his time is I can with satisfaction and contentment lie down under it If it be not his will that this cup pass his will be done Use Let us then endeavour that the power of grace in us may appear in submission unto the permitting will of God There should be no testimony of Godliness in the power of it but a Godly man should search to find it in himself and if he doth not find it he should labour after it James 1.4 Let patience have its perfect work There is a perfect work of grace in the hearts of all the people of God not perfect in this life as it is in heaven but yet there is a fulness of the age of the stature of Christ in this life Now look what power grace hath had in any mans heart the same we should desire it might have in ours not only subduing our wills to the commanding but also to the permitting will of God in all things For it is true we know in part and many things we do not beause we know not A Gracious heart his care is to keep his eye open for every new discovery of truth and he carries with him a resolution to walk answerably thereunto when once it is made known to him by the Spirit of Revelation Now the arguments to inforce it are these 1. As it comes from God it is good For the will of God is the rule of goodness and it is onely good It is true that the things willed are not good and therefore as it is sin the Lord doth not will it but suffer it but yet though sin be not good yet it is good that God should glorifie himself and work his own ends not only out of the services but also out of the sins and the contrary actings of the Creatures 2. To be given over unto a contradicting spirit to dispute against any part of the will of God is one of the greatest plagues that a man can be given up to Who art thou that replyest against God Rom. 11. Either against the will of his purpose in his decrees or else the will of his precept in his commands or against the withdrawings of grace in his permissions there is scarcely a greater plague then to be given over to a gainsaying spirit To call the actions of God into question in either of these it is a sin that is commonly reproved Isa 1.5 All the day long I have stretched out my hand against a disobedient and gainsaying people And it s the Judgement that the damned in hell are given up to they are acted by a gainsaying spirit Therefore Luke 16.29 30. Abraham saith They have Moses and the Prophets let them hear them But Dives saith Nay Father Abram if one rise from the dead again they will repent The best way to bring them to Repentance saith Abraham is to hear Moses and the Prophets Nay saith Dives the best way to bring them to repentance is by one rising from the dead again And if an Angel or a Saint from heaven should preach to men they would dispute and resist So men do against the permitting will of God Why doth God suffer this he can hinder sin if he would Qui non vetat peccare cum potest jubet He that
three ways p. 224. Counsel by this the Lord doth whatsoever he doth pag. 141. Covenant of Christ by this all creatures are established p. 150. Creatures reasonable are ruled by God according to their own nature p. 201. Creatures reasonable what it is that God permits in them p. 208. Creatures have a double motion or tendency towards the will of God p. 260. See Will. D. DEcree of God is double pag. 79. Decrees of God have a threefold order to be observed of them p. 203. Dioclesian the Emperor what is reported of him p. 291. Discontents are not the way to prevail with God to change his minde p. 136. Devil his way of sinning p. 285. Devil for what end he is said to touch men p. 298 E. EArth in the Book of Revelation what is it opposed unto what is meant by it p. 190. Ends a mans own in emptying himself of them lies mainly in the power of godliness p. 125. Ends what they are God hath discovered in his word he intends to accomplish in and upon the world pag. 160 161. Ends are secret things p. 175. Ends of God mainly are two p. 183. Exalting of God in the soul is godliness p. 113. Extreams several there are to avoid that require a great deal of grace p. 229. F. FAce of God in Scripture is put for 3. things pag. 202. Faith the higher act a man puts forth of it the higher is the act of grace pag. 226. Faith why it is commended pag. 233. Fret why a man should not p. 239. G. GOd the rule of his acting is his own will p. 79. Godliness the power of it lies mainly in mans compleat subjection of his will to Gods will pag. 11 23 113. Godliness those that profess it and yet have their wills opposite unto Gods will reproved p. 127. And the evil of such a frame of heart set forth p. 129. Godliness in the power of it brings a soul to an humble submission unto Gods permitting will p. 198. Godliness much of it is seen in a mans submission to the will of God permitting p. 214. Gospel what is it compared unto pag. 2. Glory of God is twofold p. 119. Grace in the will subjects it unto the will of God in Acts 4. p. 35. Grace acts in the soul according to the nature of every faculty p. 41. Grace in the will how it may be discerned when there are the strongest actings of the will for sin pag. 64. Grace the Lord in his permission withholds it pag. 204. Grace is to be laboured for in the power of it unto Gods permitting will p. 242. See Will. Graces in them there are a sympathie p. 9. Government in the matter of it 〈◊〉 things are committed to the Son p. 143. Government immediately put into Christs hands p. 146. H. HAnd-right what is it taken for p. 211. Hands of the Lord what is meant p. 105. Happiness much of the Saints and Angels in heaven wherein to be seen pag. 195. Heart of man once truly and fully concluded under Gods will there follows 1. Quietness pag. 252. 2. A constant quietness p. 257. Honouring of God here and in heaven are in a different way pag. 246 Hoâ—â—s that have pushed at Gods people shall be taken away pag. 162. Hamble men to do this God takes three ways p. 218. I. IMpatient a man should not be p. 239. Intention between an habitual and an actual some Divines do distinguish p. 39. Intention of God in setting Christ over the Kingdom of providence what it was for p. 147. Johannes Abbas what is reported of him p. 117. K. KIngdom and Rule over all the works of God belong unto Christ p. 145. L. LAw the writing of it in the heart what is it pag. 23. Lightning what is observable of it pag. 2. Lusts of ungodly men God suffers to arise p. 212 Luthers Rule what it is p. 70. Luthers Admonition to Melancthon p. 96. Luthers great difficulty in Christianity p. 235. Luthers instance in going to Worms p. 276. M. MAn must walk by Rule p. 13. Man how he makes himself wiser then God p. 132. Men in them two things mainly corrupted p. 16. Mercies given in answer to prayer are double mercies p. 244. Mouths to stretch them against Heaven what is that p 330. N. NAzianzens direction p. 12. O. OFences men sometimes take at 1. The Word of God p. 288. 2. The Works of God p. 288. Officers two distinct God hath appointed p. 172. P. PAssions disquieting must be subdued p. 277. Passions tormenting by these the soul is disquieted p. 274. Paul Chrysostome hath observed of him 4. things pag. 3. Paul though bound in the Spirit to go to Jerusalem yet met with six great oppositions p. 6. Peace of the Saints is double p. 310. Permission of God what is it p. 199 205. Persians what had they at the death of their Kings p. 180. Plutarchs report of the Gauls p. 60. Powers two distinct God hath established upon earth p. 171. Pray we ought with submission unto Gods will in our works pag. 140. Prayer hath a double importunity in it p. 234. Prayers of Gods people he is very observant of p. 195. Providence as great wisdom of God to be seen in it as in the works of Creation p. 116. Providence motions in ordering the affairs of the world are sometimes cross p. 157. Q. QUietness holy there is which every Saint is to labour for p. 253. Quiet See Spirit R. REasonings disquieting are in the soul p. 269. Reprobation absolute is not taught p. 203. Resignation of a mans self unto God herein consists much of the power of godliness p. 121. Rest what is it taken for p. 254. Rome Antichristian is the subject upon which all the vials are poured p. 190. Rule of duty is the will of God pag. 16. S. SAints all are in this life bound to give a double accompt pag. 15. Saints take care but of one thing pag. 118. Saints have mainly 3. things to do in this life pag. 316. See Happiness Satan is suffered by God 1. As a Tempter p. 209. 2. As an Accuser p. 211. Satans temptations God suffers his people to lie under them pag. 219. Self-denial the more in any thing the more of the power of grace is expressed p. 222. Self respectively to be denied is threefold Ibid. Silent be O all flesh before the Lord. p. 90. Sin how a man should know whether he doth with full consent or no. p. 62. Sin what it is p. 258. Sins presumptuous are made up of two things p. 62. Sins of the reasonable creature See will Sins remaindery God leaves in the best of his people p. 208. Sinfulness the power of it wherein it lies p. 281. Smoak the effect of it p. 188. See Temple Souls disquietness two things are mainly the causes of it p. 269. Soul hath a double excellency in it p. 279. Soveraignty of God over the creature mainly lies in two things p 43. Speak See Will.
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