what would please God and what was agreeable to their wils then to his most just and holy will 4. Nothing can be a Rule of Duty to the Creature but this because this will is onely good Voluntas Dei bona est quia nobis utilia praecipit accepta est quia Deo grata praecipit perfecta quia nihil superaddi debet Glass meditat in Epist part 1 p. 35â— Rom. 12.2 Proving what the good and the acceptable will of God is Truth and goodness in all the Creatures do consist in a Conformity to something without and above themselves As therefore in intellectu divino est primum verum so in voluntate Divina est summum bonum The understanding of God is the Rule of Truth and the will of God the Rule of goodness God doth will nothing because it is good but it is therefore good because he wils it I cannot therefore approve of that distinction which some of the Schoolmen give there are quaedam volita quia bona quaedam bona quia volita Because if any thing be willed of God because it is good then it is antecedently good to the will of God which is the only cause Rule of goodness There can therefore be no Rule of Duty to the creature but that which is good there is nothing Originally good but the will of God therefore in a conformity thereunto all goodness in the creature doth consist and by it it is to be measured Thirdly The will of God as far as it concerns mans Duty is manifested and made known which will appear by these five particulars 1. This the Lord himself affirms Mica 6.8 He hath shewed thee O man what is good and what doth the Lord requre of thee but to do justly and to love mercy and to walk humby with thy God The Original word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath the same root with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies a Captain or a Leader so that the Lord hath set forth his word as our Leader the guide of our way Therefore it s called a Lanthorn unto our Feet and a light unto our pathes Ps 119.105 And a light shining in a dark place 2 Pet. 1.19 Because it shews a man how to walk in the way that is called holy 2. Luk. 16.29 Vt in Republica ignorantia juris neminem excusat ita nec in Ecclesia Daven de Judice c. 11. It could not be a Rule to us unless it were promulgated and made known Our Divines affirm against the unwritten Traditions of the Papists norma debet esse nota omnibus promulgata or else we could never be blamed for the transgression of that Law that was never revealed to us We make not the secret will of God the Rule of Duty neither is a man an offender because he doth not act according to Gods secret will Deut. 29.29 Deus apud se secrâ—ta continet quae scire nostra nihil interest neque expedit Calv. for secret things belong unto the Lord our God but those things that are revealed belong unto us and to our children for ever that we may do them They never belong to us to do them untill they be revealed That known Instance of * Aliquando bonâ voluntate homo vulâ— aliquid quod Deus non vult tanquam si bonus Filius Patrem velit vivere quem Deus bona voluntate vult mori Rursus fieri potest ut hoc velit homo mala voluntate quod Deus vult bona velut si malus Filius velit Patrem mori volit hoc â—tiam Deus Ille vult quod non vult Deus isle vero vult quod vult Dâ—us tamâ—n â—onae voluntati Dei pietas illius potius consonat quamvis aliud volentâ—sâ—q am bujus idem volentis impietas Enchirid. ad Laurent c. 101. Augustine makes this manifest A sick Father had two Sons one prays for his Fathers life in Duty the other wishes his death to enjoy his Lands the Lord had decreed that he should die yet he that prayed according to the secret will of God sinned therein whereas the other praying according to the will of Gods precept is accepted though it were contrary to the secret will of God We have a higher instance in Abraham praying for the conversion of Ishmael O that Ishmael might live in thy sight though it were contrary unto the will of Gods purpose for he intended that the Son of the Bond-woman should be cast on t and not be Heir with the Son of the Free-woman Yet it being according to the will of his precept he did his Duty and was accepted in it 3. It cannot be obedience unless the Rule of it be made known Obedience must be voluntary and the will cannot consent to any thing but what the understanding dictates to be the Rule of Duty It must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reasonable service Rom. 12.2 Rationalis est cultus de quo rationem reddere possumus which it cannot be unless the Rule thereof be first made known Some do expound that word by the 1 Pet. 2.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render the milk of the Word Ita Basiâ—ius rationalâ—m cultum opponit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appositè satis licet noâ—â—â—a Bezaevidetur according to that acceptation that which is translated reasonable Service may be rendered Word Service This is the happiness of the Saints that in matter of Duty they are not left to ambiguous Disputes doubtful inquiries to say who shall ascend up into Heaven or who shall descend into the deep but the word is nigh them in their mouth and in their heart They know what is the Rule of Duty and when they walk before God unto well pleasing Rom. 10.8 4. Christ came from the bosome of the Father to reveal unto man the Rule of Duty He had a Law written in his heart in his creation but that is utterly obliterated there remans not not one true principle of holiness and Duty therefore * Pilius in finu patris esse dicitur in aeterna generatione in arctissima unitate in ardentâ—ssima dâ—lectione in secretissimorum communicatione Glass Rhet. sacr p. 119. the only begotten Son who is in the bosome of the Father he hath declared him Joh. 1.18 The bosome is the seat of secrets as well as of love and to reveal these secrets to open that sealed Book is a great part of Christs prophetical Office And the Spirit hath undertaken also to lead us into all truth to bring these Revelations of Christ unto our remembrance Joh. 16.13 which is not to be limited unto the Apostles only Fateor hunc locum non ita solos Apostolos spectare quin ad alios etiam fideles pastores possit extendi Deducuntur in omnem veritatem non absolutè sed in omnem veritatem necessariam Daven de Judice p. 98. Ephes 5.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sylburg but
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
1 Sam. 16.1 Pro toto corpore pro statu regni non debuit orare quoniam sciebat jam actum esse de populo illo Calv. or seek to God for one more faithful to succeed this was Samuels sin and for this the Lord reproves him Nay when the sentence is gone forth from the Lord he forbids his people to pray Jer. 7. Pray not for this people for I will not hear thee The will of God being manifested a man should be so far satisfied with it that he should not pray against it though it be the greatest misery that can befall the Church of God in this life As that of the captivity was For our prayers should be according to the will of God as it is revealed and if the Lord hath once revealed his will we should not pray against it neither should our spirits rise against it but we should strive for a holy and sweet composure of heart under it and not be indulgent to sullen and discontented mournings as if I would it had not been so or as if I would have had it otherwise 10. When the Lord doth manifest his will be you instrumental and co workers together with him for that is our duty in reference to the effecting will of God So do the Angels When the man among the Myrtle Trees goes forth immediately the whole heavenly Host are on horse-back behinde him * Chrisius specie humana ad tempus assumpta insidebat equo ut celeritas auxilii majestas dominii indicaretur cujus stipatores sunt Angeli aliique Majestatis divinae Ministri qui Christo Regi ut Equites instructi inserviunt sive ad judicia impiis praestanda sive ad beneficia piis conferenda maxima cum celeritate Tarnov Effusio Phialarum significat ruinam Bestiae Antichristianae Septem phialae totidem sunt istius ruinae gradus est enim effusio irae Dei cap. 15.1 Mede Zach. 1.8 9. As soon as Christ appears when he doth advance so do they for the Churches deliverance And when Jesus Christ goes forth against Antichrist whom he will surely destroy with the brightness of his coming and all the powers on Earth shall not be able to cure him the deadly wound given him under the Vials already poured out There are Angels that joyn with him in the work For the Vials are filled with wrath Revel 15.7 by the prayers of the Saints And by one of the four Beasts spoken of Chap. 4. given unto the Angels the Actors with God in this work Called Angels as I conceive not properly because heavenly Angels those ministring Spirits though it is true all is done by the conduct and assistance of the Angels or they are Principalities and Powers in the Government of the World under Christ Angeli sunt homines purioris Ecclesiae cives ut apparet eâ— loco unde prodeunt amictu sunt enim vestes filiorum Aronis Exod. 28.42 Brightm Quae multorum manibus peraguntur Angelo tanquam rei gerendae praesidi Duci tribuuntur quoniam Deus Angeles a dhibet providentiae suae administros in rerum humanarum conversionibus ciendis gubernandis Mede but these Angels are men not individual persons but men joyned together in a body to effect this work For they are described to be cloathed with linnen and their breasts girt with golden girdles that is amictu Sacerdotali ornati they had the Ornaments of the Priests upon them because they are called and anoynted of the Lord unto this service and because they are made Priests unto God by Jesus Christ These Angels do come in their order and do pour out their Vials and when the Lord is pouring out any of these and that he is now eminently doing it is confessed by all our Divines it is good for a man to be instrumental to be of the number of these Angels to bear our part by prayer and paines or whatsoever else we may contribute unto this work saying if the Lord will destroy the man of sin I will be so far from having a hand in supporting of him that I will put forth my hand also towards his ruine For this is the Amaleck with whom the Lord will never have peace from Generation to Generation And when Antichrist shall be subdued and all Antichristian powers there will be found Armies following of Christ upon white horses Exercitus non tam ad praelium instrui videdetur quam ab triumphum Bright a token of triumph and victory Revel 19.14 And no man shall ride with Christ in triumph when the victory is won who hath not rode forth with him against Antichrist unto the Battle 3. A great part of the power of godliness doth consist in a submitting of our will unto the will of God in his ordering effecting disposing of the things of the world And the grounds of it are these 1. Godliness is nothing else but exalting of God in the soul as it is the abasing of God in the soul that is properly ungodliness low thoughts and vile apprehensions of God and therefore the lusts of mens hearts are called ungodly lusts Iude 19. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hebraismo significante quotidianam vitae consuetudinem Est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Est in abstracto abstractum denotat essentiam Cupiditatis essentia in aversione à Deo consistit Est etiam vice Epitheti sicut civitas sanctitatis est sanctissi ma populus anathematis sc summo anathemati devotus ita cupiditates impietatum est planè impiae vel impientissimae Gloss Gram. sacr p. 110. Grotius in loc God is said to exalt himself Psal 57.5 Psal 21.13 Psal 148.13 Be thou exalted in thy own strength And we are said to exalt God though he be the most High Isai 25.1 Thou art my God and I will exal thee †Potentia infinita in se exaltari nequit sed respectu nostri cum fortitudinem suam potenter nobis ostendit Exaltare dicimur cum quempiam ad dignitates ascendere facimus cum laudibus aut veneratione eveâ—imus c. Forer Vnde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abâ—â—tio est quia in altum elevatur dum offertur quod offertur Deo ad elevationem Aven Preston of mans uprightness pag. 36. God exalts himself by his works and the Saints exalt him in his worship and it is in these high apprehensions of God that godliness doth mainly consist Now in this submission of will God is very highly exalted in the hearts of the Saints First Hereby we acknowledge his soveraignty that he alone hath right to govern the world because they are all the works of his hands Deus unus in potestate habet regnum dare auferre Deus verus hoc agit occulto judicio non continuò beatos facturus quibus terrenum regnum dederit nec continuò miseros quibus ademerit sed temporalia regna quibus voluerit quando voluerit secundum
day that the whole plot of God should have been changed and the glorious order and beautifull agreement of all his Providences been defaced that so your will might be accomplished to serve a particular end some low and inferior design as if the whole order of the Creation should be perverted for us And we may as soon expect that God should change the works of Creation as the works of Providence and as soon finde out a better order in the one as in the other Vse 2 When you look upon the several turns of Providences that are now in the world do you labor to submit your wils unto Gods without fretting and without murmuring do not rise up against the mighty hand of God but humble your selves under it and in due time he will exalt you 1 Pet. 5.6 It may be sometimes the Lord orders things so that they do act contrary to your desires and expectations sometimes the Clouds give their rain unseasonably and the winds unseasonably blow the stars by their influences seem to fight against you and sometimes after all your labor the Earth doth not yield her encrease but thorns do grow instead of wheat and cockles instead of barly It may be the Lord denies thee the fruit of the womb or else gives a comfort as he did a Guord to Jonah for a day and he blasts it at night though it be the desire of thine eyes and the joy of thy heart it may be the Lord doth set up the right hand of thy Adversaries and they that hate thee triumph over thee and the Church is broken in the place of Dragons and covered with the shadow of Death Now say with a heart melted into the will of God Let the will of the Lord be done Math. 26 42. Distinguitur in Christo vo luntas ut est natura quae dicitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 voluntas ut est ratio quae dicitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aquin p. 3. q 18. a. 3.0 He is the Lord and his will is the Rule of goodness And although the will of nature would seek its own preservation yet let it stoop unto the will of Duty And say while the Lord is pleased to have it so I do not desire to have it otherwise We are to pray with submission unto his will in our works Jam. 4.15 If the Lord will we will do this or that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys hom 84. in Math. Voluntatem nostram voluntati divinae plenissimè unire sine retractione cordis cum quadam complacentia mentali medullium in omnibus adversis quae contingere possunt ut divinum beneplacitum fiat ei summum deâ—â—â—rium sive sint adversa exteriora persecutiones divisiones scandala sive interiora ut subtractiones gratiae divinae influentiae consolationis aternae sive obnubilationes mentis vel infrigidationes affectuum sive tentationes Harph. Theolog. Mystic p. 570. and therefore we are to submit to his will in all his works and say If the Lords will be so we have no will of our own we will not the contrary Now to bring a soul into such a frame there are these ensuing considerations which the Saints may finde useful in all these great concussions and shakings of Kingdoms and Nations 1. Whatsoever the Lord doth he doth by counsel It is not barely an act of will but of will guided by counsel Ephes 1.11 He works all things according to the councel of his own will And this councel is taken from eternity Psal 56.8 Psal 139.16 Est liber providentiae Dei generalis omnes creaturas concernentis à quo deleri est morti tradi Exod. 32.32 33. Est liber vitae qui catalogus est sive singularis illa salvandorum cognitio Glass Rhet. Scar. p. 157. The Lord hath a book of providence as well as of life In thy book are all my members written And that book in the Revelation that was sealed with seven Seals is not the book of Gods Election but the Book of Gods dispensations in the world Liber fatidicus the Book setting forth the counsels and designs of God upon the after Ages of the world They are not Counsels taken up De novo or as occasion serves upon a particular interest and for a particular end but they were counsels taken up in reference unto the general frame and ordering of all things and that from everlasting Therefore Zach. 6.1 the Instruments of vengeance are said to be Chariots that came forth from between the Mountains of Brass Non dubium est quin per montes intelligat providentiam Dei vel arcanum consilium quo omnia decreta sunt ante creationem mundi Calv. Montes duo sunt sapientia decretum dispositio definitio potentia providentia Dei praeordinatio executio A lap Judicia Dei abyssus multa quapropter Angeli qui ea exequuntur prodeunt è profunda valle inter duos montes sc ex cujus abdito firmissima ineluctabilia consilia Drus Tarn in loc which is to be understood of the Decrees of Providence which are as Mountains of Brass unchangeable Therefore should not my will stoop Should I submit unto the Decree of God in reference to my eternal estate and shal not my wil be subject unto his Decree in ordering of Providences in respect of the things below all which do conduce unto that eternal end Shall not the Lord have what designs upon the world he pleaseth when the Earth is the Lords and the fulness thereof of him are all things as the first cause and therefore to him should all things be as the last end 2. He hath committed all things in the matter of Government unto the Son He hath laid the Government upon his shoulders not only in the spiritual but in the providential Kingdom also which some Divines call a Kingdom of power which is exercised over all men and all creatures and a Kingdom of Grace which is exercised over the Church Assemblies Catech. p. 53. both which are intended in that petition Math. 6.10 Thy Kingdom come for therein we desire That Christ would so Govern all the creatures Dr. Vshers Sum of Christian Religion p. 361. both in the natural course of things and in the Civil and Domestical Government of men yea Hen. Scudders Key of Heaven p. 153. Mr. Tho. Goodwins Serm. the Interest of England p. 44. in the Rule of Devils themselves in such sort as they may serve for the good of his Church And therefore he is called King of Nations in reference to his works Jer. 10.7 as well as King of Saints in relation to his worship Rev. 15.3 This will clearly appear out of the word under these considerations Propheta non tantum in Coelo Deum regnare docet verum moderari res terrenas hac ratione extendit ejus potentiam per quatuor mundi plagas c. Calv. 1. That the Rule and Government of
50.28 That he might take away the horns by which his people have been pushed Zach. 1.21 And this he will do though it be by a power that shall afterward perish if they prove horns also as the Assyrian was destroyed by the Persians who afterward when he advanced his horn against the Church was also to perish by the Grecian for the vengeance is the vengeance of the temple 4. That the Kingdom and Dominion under the whole Heavens may be the Lords * Christus Mayestatem suaâ— visibilem quâ—dâ—◠〈…〉 â—ps◠〈…〉 fingendâ—â—oâ—da ut coâ— râ—â—â— suas â—reptra ontâ— pedes einâ—â—â—◠〈…〉 Bright In fine sexti â—allâ—â—â—â—â—â—nni malâ—â—â—â—â—mnis 〈…〉 regnet per annos â—â—llâ— jusintia suque tranquâ—llâ—as 〈…〉 à laborâ—â—uâ— quos mundut jam dâ—â— perpessus est Lactaâ—t de Divino 〈…〉 cap 14. To that end he doth take unto himself his great power and raign Revel 11.15 But here comes in a case necessarily to be answered which will arise in the minds of moâ—â— it being the great scruple and stumbling block of these times and â—â—e cause why men fall not in with the present Acts and Administrations of God in the World Or Dan. 11.33 Inter multos Apostatas praedicit sore quosdam qui in puro Dei cultu retinebunt populuÌ„ Quanquam hoc non praecisè restringo ad sacerdotes tamen non dubito quin Angelus ab ipsis incipiat Et tanta est Spiritus gratia in fulciendis doctoribus ut non succumbant quamvis cum gladio igne exilio pugnandum est Calv. if this be not the true cause as there is reason to suspect it in many yet this is the great pretence that is held forth Men say did I know that this were the will of God to effect yet that is not to be my rule for there is voluntas propositi which is the rule of Gods actings he works all things according to the counsel of his own will but this is not to be looked upon as the Rule of what God would have us to do It is voluntas praecepti that we are in all things to have respect unto As the Lord many times will have his people to be afflicted distressed imprisoned yea and many to fall by the sword to trie them and purifie them and make them white unto the time of the end Dan. 11.37 For whatsoever Prophesies there are which the Lord hath spoken Ecclesiae figura â—olumba est quae cum omnium injuriis pateat non tamen reddit injuriam sed patitur Luth. he will surely effect The vision shall speak and not lye it shall come and not tarry he will not call back his word It is no good argument then that because God will afflict his Church therefore I should desire that the Church should be afflicted Psal 122.6 Esay 62.7 Esay 33.20 and should desire to be an Instrument in the hand of God therein The rule given me is this that I should pray for the peace of Jerusalem and that God would make it * 1. Est Ecclesiam gloriosam reddere ut illiuc materia laudis Ecclesiae effuâ—geat 2. Vt eam meritò omnes Gentes laudent toti orbi sit Ecclesia in laudem gaudium 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Diem afflictionis calamitatis quem iis praedico non optavi eis sed cum dolore cogor eum praedicere quia tu Dâ—mine id mihi jubes A Lap. 2. Diem doloris vel diem anxium redditur ita vocat militiam illam quae manet omnes veros pastores ad munus propheticum tantum restringit Calv. a praise in the Earth and a quiet habitation and the promise is they shall prosper that love thee and therefore though Jeremiah in Obedience unto God must pronounce the woful day and tell them what the Lord will do yet he doth profess he doth not desire the woful day Jer. 17.16 He did speak it as being commanded by God but not as a thing desired by him though he did tell them from the mouth of God what he would do yet it was not that which he would have a hand in to effect His rule of duty was to seek the good of Jerusalem and pray for the peace of it till the Lord forbid him pray no more for this people for I will not hear thee Jer. 7.16 †Voluntas Divina ad quam se conformare dâ—bet voluntas humana est voluntas praecepti quippe quo docetur quid Deus vâ—lit esse nostri officâ—t ut â—aciamus non autem est voluntas decreti quo ipse apud se slatuit quid velit fieri five sinendo ut fiat sive ipse factendo I wisse vindic l. 2. p. 175. It is not therefore the effecting will of God that is to be my rule in desiring or acting it may be a sin in me to joyn in that which I know God will effect 2 King 8.10 15. when Benhadad was sick he sent unto Flisha the Prophet to enquire whether he should recover of his disease * Duae sunt partes oraculi in prima de vita ex aegritudine respondit in altera de Regis vita absolutè Morbus tum non est lethalis ex hoc morbo non morieris absolute tamen morte morieris quia priusquam à morbo convaâ—escat ab ipso Hazael occisus est Pet. Martyr Caâ—etan he told him that his disease was not mortal but that he might recover but yet the Lord had shewed him that he should surely die This he uttered as from God unto Hazael his Messenger yet Hazael did wickedly to take a thick cloth and dip it in water and spread it upon his face thereby to smother him and to hasten his death And we know that though God be not the Author †Respâ—ctu Dei bonum esse dicimus ut mala fiant quomodo bonum duntaxat in genere conducibilis ad illustrandam gloriam Deâ— sc gloriam divinae justitiae punientis misericordiae parcentis Et ut fiant mala à quo Non à Deu sed duntaxat ab homine Et quomodo ut fiant sc Deo duntaxat permittente non autem efficiente aut in agendo deficiente Twisse vindic lib 2. p 175. yet he is the Orderer of sin and he doth accomplish great things oftentimes even by the sins of men yet this is only by the permitting and not the effecting will of God Though the Lord doth permit that it shal be done yet he hates the act and is displeased with the Actor As the Lord employed Nebuchadnezzar against Jerusalem he saith he is my servant and I send him against an Hypocritical Nation the people of my wrath and I give him a * Bisariam praecipit Dous vâ—l voluntate patefacta per verbum hominibus traditum vel voluntate occulta quae est providentia sive decretum arcanum quo sic omnia moderatur ut sine eo contra
Romani Imperii caput sunt non quideÌ„ simpliciter quae Episeopi Romani sed qua habenas sive gubernacula Monarchiae Româ—nae â—â—rbis nimiruÌ„ orbis Christiani ad 〈◊〉 pertraxerunt atque in hoc Imperio à superiori potestaâ—â— non dependent neâ— ullius supra se Imperium in terra â—gnoscunt De quo cap. 17.10 alter nondum venit cum venerit oportet eum breve tempus manere eatenus breve tempus manere oportet pontisiees quatenus Impâ—â—â—â— Romani caput sunt politiaÌ„ istam dominatu suo complectuntur non vero qua Episcopi Romani hoc enim posteriori modo confidâ—rati satâ—s dâ—â— duraverunt Disseâ—rtatio Rob. Iansenii P. 9. 2. Secondly Because that Rome which is the feat of the Beast is called his throne Rev. 13.2 But I never find Episcopacy so called and the Spirit of God doth use to speak agreeable to himself that which he had before called the throne of the Beast upon that is the viall to be poured out Now if these be the ends that God is accomplishing so far as Gods ends are carried on I am bound to wish well to the Instruments imployed by God therin and in all lawfull wayes in my place endeavour with them to promote these ends Thirdly When there doth something appear above the power of man raising the spirits of the Instruments in the hand of the Lord for the effecting of these ends causing the worm Iacobt othresh the mountains Isa 41.14 Zâ—ch 12.8 Sc. in bello fortis fortunatus divina virtute erectus Tarnov Drusius c. Ezech. 1.20 21. per rotas intelligit hoâ—â—ines rationales qui se Angelorum juâ—â—u duci permittunt Lavat Rotas Deus per Angelos regit furtissime suavissime sive â—â—abant providentia Dei ordinaria aguntur sive sese a terra elevabant sc providentia inusitata insâ—â—â—a Psal 76.5 Nahum 3.12 Iudg. 7.13 making the weak as David lifting up the wheels from the earth acting men beyond the ordinary temper of the spirits of men taking away the hearts of the enemies that the men of might cannot find their hands their cities prove like ripe figs falling into the mouth of the eater a barley cake to overthrow a tent then we are to say It is the Sword of the Lord and of Gideon Digitus Dei hic est Surely these are signs of the effecting Will of God and not barely of his permitting Will. These things I desire may be seriously considered upon these three grounds 1. There should be no good business which God hath on foot in the world but I should desire to have a hand in it A good man hath an eye upon all the work that God hath to do in the world and would be acting in it Saith he whatsoever God is doing I would gladly be a worker together with God in either in my practice my purse my prayers or some way or other I would be very loth to misplace my prayers and to set my prayers in opposition to the Will of God Herein is much of the happiness of the Saints and Angels in heaven that they pray for nothing but what God will grant God is very observant of his peoples prayers Pray no more saith he to Ieremy If there be a person or business which the Lord will not prosper he will put it out of the hearts of his people to pray for it your prayers are the choisest actions of your life and if they proceed from a sincere heart though that particular thing which thou desirest may not be granted yet God will answer thee some other way yet a good heart would be loth to lose his prayer 3. I would be loth to lose my reward the Spirit of God teacheth a man not only to act Grace but to expect a reward of it No man shall ride with the Lamb in triumph after Victory that did not joyn with him in the Combate and Opposition And those that suffer with him in the Conflict shall certainly after the Victory ride with him upon white horses and have a share in the triumph Rev. 19.14 For if Jehu and Cyrus be rewarded of God for joyning with him in his effecting will even from a corrupt principle unto a corrupt end how much more shall they who desire to know what God is doing and in sincerity desire to further his ends in the doing of it Who not only do Gods work but aym at his end surely not only a temporal reward is reserved for them but it shall add to their eternal glory and make their Crown more massie at the last and great day Luk. 18. Let us now come to the last particular and that is the permitting will of God If the Lord will bring the Apostle to Jerusalem and there deliver him by the malice of the Jews Hoc fraeno cohibendi sunt omnes nostri affectus ne quid tam acerbum sit vel trisle vel durum quod non mitiget ac emolliat Dei voluntas Calv. Psal 39.9 into the hands of the Gentiles if he will suffer them to execute their rage upon him and thereby the Churches of God be deprived of so glorious an Instrument though we should gladly provide for the Churches preservation and edification yet if the Lord will in this manner deliver him up he is not bound to Instruments he hath with him the residue of the spirit and though mens graces accompany them to glory being given them for their own salvation yet they leave their gifts behinde them 1 Pet. 1.25 1 Cor. 13.8 Prophesies shall fail tongues shall cease knowledge shall vanish away 1 Cor. 13.8 These fall from the best men as Eliahs Mantle did from him when they are taken up into glory As therefore when an ungodly man dies he leaves his estate behinde him because it is this worlds goods so when a godly man dies he leaves his gifts behinde him because it is the Churches treasury If the Lord will thus deliver up the Apostle and so deprive the Church Let the will of the Lord be done And some conceive it mainly to be spoken here in reference unto Gods permitting will though I have taken in all three of them intended by the spirit there being such clear and evident footsteps of them all in the before mentioned story Hence the last Observation is Doctrine Doct. That where Godliness is in the power of it 〈◊〉 brings a soul to an humble submission unto the permitting will of God In the handling of this I must shew First What the permitting will of God is and the several branches wherein it doth consist Secondly Prove that godliness brings about the soul of a man unto a submission thereunto Thirdly Shew you the grounds thereof what there is of godliness manifested in such a submission Fourthly The several acts of the soul in its conformity unto the permitting will of God and wherein this conformity doth consist First What the permission of God
and scandalous falls And yet this hath been the condition of some of the most eminent Saints as David Solomon Sampson and Peter c. 3. The Lord doth suffer his people to lie under the power of the temptations of Satan which I confess is a very great misery so to be subjected unto an unclean spirit that he should have access unto our spirits and a mans heart should be as an Anvil for the Devil to form and fashion his lusts upon It was one of the greatest abasements of Christ that his holy and gracious Spirit should be subjected at least to the cursed and blasphemous injections of Satan but the Prince of this world came and found nothing in him but he doth seldom come near us but he doth touch us 1 Joh. 5.19 tactu qualitativo for there is nothing that Satan can suggest but there is a seed and a principle in us and so far as it takes with the seed there is something in us that windes with it it is as well Partus cordis as Seminarium hostis And therefore although it be a distinction which some Divines do use that if there be no consent on our part it is our misery but not our sin yet I conceive it is a hard thing for a soul to satisfie himself in this that there being a corrupt principle in men which doth close with every thing that Satan caâ— inject that there is nothing in me thaâ— doth close with such a temptation 〈◊〉 and its so much the more misery because it is an act and fruit of that ancient selling of our selves unto Satan and therefore it is just with God in a degree to leave the best of the Saints under his power for Quod vendituâ— transit in potestatem ementis But seeing it is the will of God and a mans duty to submit and to gird himself unto the battel though we wrestle not with flesh and blood but with spirituaâ— wickedness in heavenly places Eph. 6.12 yet we are to fight the good fight of faith go forth under the banner of Christ who hath promised to tread Satan under foot shortly Rom. 16.20 Christ was led of the Spirit into the wilderness How did the Spirit lead him by sweet and secret motions Christ having received the Spirit as an unction this same Spirit was the guide of his way the ordererâ— of all the acts of his humane nature so he is also the guide of our ways â—nd the guidance of this Spirit Christ doth follow and though he meet with a temptation yet doth he submit to the permitting will of God therein 4 If the Lord will let wicked men rule over you if he will leave you in their hands will let out their rage and malice upon you that they shall shew you no mercy Tread you down as mire in the streets as Nebuchadnezzar is said to receive a command to do to Ierusalem Isa 10. yet it is your duty to conform your wills unto the permitting will of God If the Lord luster the Caldeans and Sabeans to plunder Iob of his goods and leave him poor to a proverb He must say The will of the Lord be done the Lord hath given the Lord hath taken blessed be the name of the Lord If the Lord will suffer Shimei to curse David in the day of his extremity and to rail upon him as a bloody man David must say Let him alone the Lord hath bidden him and if so Who shall say why dost thou so 2 Sam. 16.10 Though the Lord be not the author yet he is the ordereâ— of sin and it s he hath now let ouâ— this evil therefore look not at the instrument in it but at the hand of God so doth Christ if the cup may not pass from him but he must be delivered into the hands of men and be crucified holy Father not my will but thy will be done And this same is the case in the Text concerning Paul if the Jews shall take him and deliver him unto the Gentiles and they shall put him to death surely they could not do any such thing if the Lord did not suffer it therefore our will must not oppose Gods will but we ought to say The will of the Lord be done 3. Now we come to the grounds and reasons of the point that we may from hence see what of godliness there is in it to have our will brought into a conformity unto the permitting will of God 1. The more self-denial there is in any thing the more of the power of Grace there is exprest in it for self-denial in any man is the measure of all the grace that is in the man as self-seeking is the measure of all the corruption for the body of siune in a man is nothing else but self-exalted above God Therefore Christ rule is Matth. 16.14 Let a man deny himself Penitus abneget self must be denied in every consideration in every respect therefore Jesus Christ that was the pattern of all grace he was the great pattern of self-denial and hath left us a Copy therein to write after him 1 Pet. 2.21 He came not to do his own will nor to seek his own glory but as a Servant to be wholly at the will and the command of another Now Divines commonly say that there is a threefold self that is respectively to be denied First there is Self as corrupted sinfull Self Secondly Self as created natural self Thirdly Self as renued moral religious self Now to deny self-natural is more then to deny self-sinfull because that is not absolutely to be denied but in comparison to deny moral-self is more then to deny natural self because that is not to be denied but when it comes in competition Now this conformity of our will unto the permitting will of God exercises self-denial in all these First a man must deny natural self If God will have a man subject it under the power of wicked men or will leave him to be hurried in his person or estate by the power and according to the lust of the devil and the Lord will suffer it stand by and look on and not come in for his his help Now a man may lawfully yea he is bound in duty to seek his own preservation as Christ that he might not be delivered into the hands of unreasonable men He prayed to his Father and yet the Lord did not deliver him and he gave them power to apprehend him and did not interpose Now the will of nature gives place unto the will of duty and Christ says Not my will but thy will be done It s God that hath given Satan this power to men and therefore who am I that I should say Why dost thou so Secondly A man must deny renewed-self and truly grace in the man is dearer to him then his life he would be content to lose his life that he may maintain and perfect his grace It is the divine nature the Image of Christ begun in
the most miserable subjection that can befall him to be liable unto the unclean investings of such a wicked and malicious enemy That he should have such an immediate access to our spirits from day to day that we should wrestle with principalities and pewers for life concerning heavenly things and yet humbly to be content because it is the will of God that a man should lie under them and to wait Gods time for his deliverance and to say if the Lord will not deliver me all my dayes let his will be done There are some temptations that come upon the soul with a great deal of horror terribilia de fide horribilia de divinitate as Bernard speaks motions and injections to Blasphemy Atheism Self-murther As Luther saith he had such a temptation once came upon him with that impetuousness that he was forced for some hours to do nothing but repeat that commandment Thou shalt do no murther It may be the thorn in the flesh was an immediate messenger from hell sent unto Paul with some such violent temptation as this even the very motions that are in the damned souls in hell such as Spira had I would I were above God for I know he will not have mercy upon me 2 Cor. 12. It was some horrid temptation which was to be a cure of Pauls pride it was given him that he might not be lifted up through the multitude of Revelations Whereupon Austin breaks forth Quantum sit superbiae venenum quod non potest nisi veneno curari Now Paul was mightily awakened by this temptation he looked upon it as a terrible affliction as a thorn in the flesh that did hurt him and gall him from day to day and therefore he prayed thrice It expresseth both his frequency and his fervency But the Lord told him it was his will that he should lie under that temptation which permitting will of God being made manifest Paul must not slack to pray against it or to be afflicted with it and yet Paul must be content to lie under it so long as it was the will of God to suffer it to lie upon him Thirdly If the Lord will leave a man under the hands of wicked men to be content to let the Ploughers plough upon his back and make long furrows and from a Principle of Faith not to make haste Isa 28.16 Faith is commended from the excellent fruit of it it keeps the soul in a continual calm in a quiet condition that though a man earnestly desire deliverance whether for himself or for the Churches pray for it daily it pities him to see the stones of Zion to lie in the dust yet his bow with Josephs abides in strength his heart is not overcome by the continuance of the affliction so as to make him to take any evil course for his own or the Churches hasty deliverance but he is content to stay Gods time until the time of the word comes Psal 105. The Word of the Lord tried him While the Lord would have the oppression to lie on he will leave his people under the hands of their Adversaries till he hath wrought his own good work upon Sian he is content to stoop unto this permitting will of God and wait the Lords leisure for his deliverance Fourthly For a man to be earnest in prayer and yet submit unto the will of God if his prayer be delayed Christ tels us there is an importunity in prayer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a holy kind of impudence And St James saith there is a fervent prayer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an active and a working prayer There is a double importunity in prayer One from the Flesh when a man is very earnest for the thing he would have and cannot be content without it So many a man howls upon his bed for carn and wine and oyl Hos 7.14 from a principle of flesh there is many times a great deal of earnestness put into a man but there is an importunity that rises from duty that a man can be earnest in duty though he attain not the thing desired yet his importunity is held up and for all that he can be content to stay Gods time for the thing and yet pray as earnestly for it from a principle of duty as if it were granted It is a very difficult thing for a godly man to be able to do this in his whole course It was one of the great difficulties in Christianity that Luther found dilata sperare for to keep up his hope and hope will keep up a mans prayer even in the greatest delayes of God For a man to pray against sin against temptation to pray for deliverance of the Churches from the hands of ungodly men for the Lord to suffer sin to remain the temptation and persecution to continue and yet for a mans importunity in prayer to be held up when he is at the same time contented to submit unto the permtting will of God while the Lord will suffer sin and Satan continually to vex him it s a very high pitch of Grace and a great deal of curiosity there is in this to be able to cut at a thred and to be able to keep between these extreams Now it is the subjection of our will unto the permitting will of God that keep the heart within compass that it runs not out either of these wayes 4. What kind of acts of submission must there be in us unto the permitting will of God 1. There must be a deep apprehension of the Justice of God in his permitting will So it was in David though it was wicked in Shimei to curse the ruler of the people and some conceive even Paul confessed his errour therein when he said unto Annas the high Priest God shall smite thee thou painted wall I wist not or I considered not that he was the high Priest Sure it could not be that Paul being a Jew should not know him so to be But David looks not at the injustice of the Instrument but at the Justice of God in it The Lord hath said unto him Curse David and he did acknowledge in that Gods permitting will So doth Jeremiah chap. 12.1 Righteous art thou O Lord and just are thy judgements yet let me reasonwith thee why doth the wicked prosper And wherefore are they happy that deal treacherously God did suffer wicked men to prosper in a way of sinning it was an act of his permitting will which though Jeremiah understood not yet his will did submit to it as just because he did acknowledge the will of God to be the rule of Justice Secondly We must acknowledge his wisdom therein so doth David also the Lord will surely requite good for his cursing this day He knows how to turn sin to good and how to make advantage to the Saints by their worst temptations their greatest sufferings and their most dangerous fals He knows how to perfect his grace in their weakness and to temper the deadliest
did the Lord Jesus even so father for so was thy good pleasure Direction 2. Secondly cease your lying be silent in that to put away lying saith the Apostle let every man speak truth to his neighbour not only the way of lying among men and whispering against their brethren that 's not the lying I now intend but there is a lying against the Lord put it away and what is that you will say Ier. 5.12 They believed the Lord and said it is not he take heed of that lying It s an evill to belie men and you will find it so one day take heed do not belie the Lord. Direct 3. Thirdly cease your mocking silence them too the assembly of mockers is the worst society of men you can fall into and the chair of the scorner is the worst seat you can sit down in Be no more mockers lest your bands be made strong Isa 28.22 Truly mocking proceeds from a high pitch of pride and pride goes immediatly before a fall Dir. 4. Fourthly silence your rayling reviling and bitter speeches David saith some mens tongues cut like a sharp rasor and that is a remarkable place Psal 73.9 They set their mouths against heaven and their tongues run through the world what is that their mouths against heaven that is saith a learned Interpreter when men speak proudly concerning God and the things of God the ways of God the works of God and the Saints of God they stretch their mouths against heaven and their tongues run through the world they have to do with all persons with all imployments all the world over their tongues walk Solomon I remember saith Pro. 14.3 in the mouth of the foolish is a rod of â—ride he never is without a rod. Its â—he pride of a fool that sets his tongue on work to scourge the persons and their actions that are wiser then himself Direct 5. Fifthly cease your boasting speak no more so proudly against God 1 Sam. 2.3 The very boasting of men glorying in an arm of flesh hath caused the Lord many times to let them to seek their own graves When Pharaoh once said I will pursue and overtake them and satisfie my lust upon them what follows then He hastens to make his own grave in the red sea Direct 6. Lastly in some kind let me say cease your praying when the will of God is manifested take heed let not your prayers stand in opposition to Gods will when once the Lord had discovered to Ieremiah that he would certainly deliver Ierusalem into the hands of the king of Babylon he did not dare to pray any more and so David till God manifested hiâ— will for the child he prayed but Davids prayer was ended when God will was manifested Pray consider whoever he be that goes and engageâ— in prayer against Gods revealed will he may both lose his own comfort and the sweetness of it that is the first admonition 2. Secondly be admonished not to act against it when God hath manifested his will neither be thou an assistant of those that act against the revealed will of God and to inforce it take these considerations for a close Mot. 1. First let your oppositions and contrary actings be what it will be when God hath manifested his will he will carry on the work if you make the greatest opposition that heaven or earth could make yet he will carry it on Isa 31.4 The Lord led them into captivity they call to Egypt for help but saith God their horses are flesh and not spirit you come out against me as a company of â—epherds against a young Lion that â—ath taken a lamb out of the flock â—ou cannot make him fasten his pace â—ake a noise but not come near Mot. 2. Secondly the more emiâ—ently the Lord hath manifested his â—ill the more evill there is in thy oppoâ—ition and the greater the hardness of â—y heart when Gods will is manifestâ—d signally and in an eminent way Consider I pray the Lord saith Pharaoh â—ould let the children of Israel go The Lord wrought severall wonders and â—gns in the land of Egypt to manifest is will eminently and yet Pharaoh esisted his will and acted against it his made it an act of greater stubbornâ—ss and hardness of heart Mot. 3. Thirdly it is the greatest â—udgment that can befall a man in his â—cting for God to be given over to enâ—age against the manifest will of God â—ts the devils plague though he know his is Gods will he shall be worsted 〈◊〉 it and hath experience of it from day to day though God frustrate hâ— designs never so often yet by aâ— by he hath great expectation froâ— every cloud that it will present rain Mot. 4. Fourthly you will ceâ—tainly in a way of opposition to Goâ— will meet with your destrucâ— on if thou art a godly man the wilt meet with judgment Isa 27. â— Who is it saith God that seâ— bryers and thorns in battle againâ— me When Gods will is manifesteâ— all opposition is but as bryers aâ—â— thorns in battel God will go througâ— and burn them at once and let 〈◊〉 tell you this the Lord hath said Aâ— iniquity shall stop her mouth Gâ—â— uses to stop ungodly mens moutâ— two waies somtimes by the holineâ— of the lives of his people and soâ— times by his own just judgment Mot. 5. And for a conclusion 〈◊〉 not act against the will of God forâ— you submit not to the will of God 〈◊〉 one thing the Lord will heighten thâ— judgment upon you in another If you will not submit to yokes of wood truly God will make you yokes of iron remember what he hath said and I conclude with that Hos 10.11 I passed over upon her fair neck he speaks it of Iudah and saith the Lord I will put a yoke upon her fair neck and Iudah shall plough and Iacob shall break the clods God will carry it on notwithstanding all your opposition and so much for this text We ceased saying the will of the Lord be done FINIS Bellarmine what he labours to prove concerning the German Empire p. 184. Book of Providence God hath as well as of life p. 141. Book double God hath given to the Saints p. 315 Business good there should be none which God hath on foot in the world but you should desire to have a hand in it p. 195. C. CArdinals two what they heard riding to the Council of Constance p. 95. Christs going forth in the Gospel what its compared unto pag. 1. Christ hath a double engagement lying upon him in reference to the kingdom of providence p. 148. Christ hath made his providential Kingdom subordinate unto his Spiritual Kingdom p. 150. Christ is called the Angel of Gods face p. 201. Chrysostom what he speaks of p. 134 135. Church by it what is meant p. 316. Chynaes Inhabitants what is observed of them pag. 60. Commands two difficult God gave to Abraham p. 272. Conformity to Gods permitting will exercises self-denial