this Spirit is wholly according to the will of God As he doth make intercession in us according to the will of God so he doth work subjection in us according unto the will of God And when the soul is brought into a subordination then all contention ceaseth Subordinata non pugnant Now every unregenerate man being acted by the spirit of Satan doth act in a way of opposition Satan being a turbulent and unquiet spirit never at rest goes about like a roaring Lion is alway compassing the earth therefore where he bears rule the soul is full of unquietness and for ever restless When an evil spirit came upon Saul how unquiet was he continually As the man possessed with the Devil there were no chains could hold him he dwels among the tombs he doth continually cut and wound himself So it is with the soul in whom Satan rules because he acts it in wayes of opposition unto the will of God If the Lord would give Satan leave and give him power of the winds he would raise nothing but tempests and thunders and blustering in the world as appears Job 1.19 there came a wind from the wilderness and smote the four corners of his house We hear of Witches that sell winds to Merchants by the permission of God If the Lord would give Satan leave and power over the soul he would raise nothing but winds and tempests there If the Lord would suffer him to blow upon the great sea of corruption that is the man there would be nothing but waves and billows for he loves nothing more then to disturb and disquiet the soul because he acts men in opposition unto the will of God whereas the Spirit of God acts them sweetly and quietly because it is in wayes of subordination thereunto 6. It doth plainly appear in this because when the soul of the creature is subjected fully unto the will of God there is no disquietness in any thing which either the Lord commands or effects but a constant calmness and serenity of Spirit We see it in Adam so long as he continued in his integrity in a conformity to God in a righteousness and holiness of truth and his will subjected unto the will of God in all things he had none of those disquieting affections at any thing commanded or wrought by God he was able to delight himself in the whole law of God and rejoyce in all the works of his hands And so it is with the Saints in glory the souls of just men made perfect they freely submit unto Gods commanding will and they do truly rejoice in his effecting and permitting will because their will is wholly melted into the will of God and they have no private interest apart from God therefore whatsoever he do pleaseth them They take pleasure in all his works Psal 111.2 3. And the same is true of the Angels they obey his voice they do his pleasure without any unquietness or reluctance They go and come like lightning Ezech. 1.19 The Angel Gabriel did fly swiftly Dan. 10. They do it speedily they do it chearfully Were there nor a conformity in their will unto the will of God this could not be For that is the ground of all the droopings of the Saints in all their services they drive heavily because their will is not fully subjected unto the will of the Lord. So it was in the Lord Jesus Christ he had the will of God manifested towards him in the most unpleasing manner to flesh for he must deny the will of nature and that must stoop unto the will of duty and yet if it be to take flesh with the infirmities thereof that in that nature he might lay down his life he saith Lo I come to do thy will O God He had no unquietness of spirit in him from a principle of opposition though in point of satisfaction he saith My soul is heavy unto death Therefore Rev. 1.13 he is said to be girt about the paps with a golden girdle Though I conceive Christ doth appear in heaven as he is the Churches high Priest Amictu Sacerdotali And among other priestly ornaments the curious girdle is one Exod. 28.39 yet I conceive they had all a spiritual signification and this doth note the suppressing of all inordinate motions and affections in the soul It is said Justice and Faithfulness should be the girdle of his reins Isa 11.6 But it is now described to be about his paps Mr Brightman gives the reason because under the Law there being less grace poured out the lusts of men were restrained in a more legal way by principle of fear Coercebantur cupiditate But under the Gospel more grace being poured out the breasts being the seat of Love all unruliness and unquietness of Spirit being in a way of love supprest and kept under therefore he is not said to be girded about the loins but about the paps with a golden girdle After the same manner also it is spoken of the Saints for there was not only a girdle made for Aaron but for his sons also So were the Saints to be girt about the breasts Rev. 15.6 They do partake in the same honour with him and grace in them hath the same power over them Thus we see that when the will of man is brought into a full and compleat subjection to the will of God then all unquiet and unruly passions and motions in the soul are done away and there follows an holy calmness and tranquillity of spirit all unquietness arising from no other ground but the opposition that is in our will unto the will of God we would have our will stand and not Gods will and because his will doth cross ours therefore our spirit is full of tumult and disorder 3. What is there in the subjecting of our wills unto the will of God that can be a ground of this inward quietness and tranquillity of mind There are two things that are the main causes of all disquiet in the soul disquieting reasonings in a way of disputation and tormenting risings in a way of passion Now our subjection of our wills unto the will of God doth calm the raging seas in a man in both these and then there must needs follow a great calm 1. There are in the soul disquieting reasonings which do proceed from a mans fleshly will For reason in the man is the Wills privy Counsellor whose directions and dictates it follows and while the will is unsubdued the man is full of disputings and gainsayings sometimes against the Counsel of God his decreeing will Rom. 9. Seeing he hardens whom he will and we cannot help it because none can resist his will why doth he yet find fault and lay the blame upon us Sometimes against his commanding will When the Lord commands Moses to go to Pharoah he objects how shall I go to Pharoah I am a man of 〈◊〉 slow tongue and the people they will not believe me And if I say the God of
that he was no over-confident and daring Divine His direction is this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Keep the Commandments and walk according to the light that ye have received action is the way to raise a mans contemplation He that will do my will shall know of the Doctrine and the end of all our Disputes will be this To fear God and keep his Commandments this is the whole man Eccles 12.13 For the opening of this Doctrine four things are to be spoken of 1. Man is to walk by Rule 2. That the will of God is unto man this Rule of duty 3. This will of God as a Rule is manifested unto us 4. In a submission of our wils unto this will of God doth the power of godliness consist First A man must walk by Rule a Christians walk must be regular which shall be manifested in five things 1. The Lord doth promise no blessing but to such as walk by Rule and the Saints are Heirs of blessings Gal. 6.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As many as walk according to this Rule peace be to them Here is the only Canonical Obedience when a mans heart and ways lie level with the Rule of the Law he shall be blessed in his deed Jam. 1.25 2. Sin is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a digression from a Rule Heb. 2.2 a turning aside out of the way that is called holy Esay 30.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Via quae in gyros more Serpentum torquetur Therefore Sinners are said to walk in crooked ways Psal 125.5 They have their diverticula's departing from the Rule by which they ought to walk 3. Est unica fidei cultus norma in hoc scculo secundum quam Christiani judicabuntur in suturo Daven de Judice cap. 11. If a man walk not by Rule he can never tell when he is out of the way for rectum est index sui obliqui By this means the duty of Examination would be made utterly voyd 1 Cor. 11.28 Let a man examine himself If there be an examen it must be according to a Rule by which all Errors and aberrations may be discovered and reproved for by these same we are to judge our selves by which God will judge us at the last 4. Psal 37.14 125 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Casu ex accidente contingentiâ Levit 26. Septem vicibus tantum invenitur Marin Brixian in arc Noe. Unless men walk by Rule there can be no upright walking He that walks uprightly walketh surely Pro. 10.9 which no man else can do all others walk at an adventure Levit. 26.25 And the ground of the uncertainty of God's walking towards us is our unsteady walking towards him for with the froward he will shew himself froward Psal 18.26 5. Else we can never give an account of any of our actions For an account is to be given by a Rule upon which there must be a mutual agreement For if two Parties differ in the Rule there can be no account given and so no satisfaction the Rule being the Standard to judge between both There is a double account which every Saint is in this life bound to give First To his Brother Confessio desensio verae religionis spei voce per Metonym significatur Gomar Rom. 14.12 Be ready to give a reason of the hope that is in you 1 Pet. 3.15 That is an account of the Rule and of the conformity of your Actions thereunto Secondly An account to God and this every man should give daily that he may appear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 approved 2 Cor. 13.7 Besides that last account 2 Cor. 5.10 when we must all be made manifest before the Judgment Seat of Christ And then also wil the Lord judge us by a Rule There is one Joh. 5.45 that judgeth you even Moses in whom ye trust Joh. 12.48 Rom. 2.16 he will judge the secrets of all men according to my Gospel By the same Rule will he judge us by which he would have us judge our selves And to give an account unto the Rule daily is daily to give an account of our selves unto God Secondly This Rule of Duty is the will of God There are abundance of false Rules by which men guide their way Such as the wisdom of the flesh propounds to them For there are two things in men mainly corrupted Ephes 4.18.19 First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the seat of principles there is a corruption of the very Rule in the man Secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the seat of the discussive faculty and the conclusions drawn from those principles In the first of these our Actions are corrupted as in the Fountain or Foundation and by these most of the world are deceived The only right Rule of Duty being the will of God as will appear by these four demonstrations 1. This will of God was the ground of the creation of men and Angels Revel 4.12 And that which was the cause of their being must be the Rule of their Acting It s said of the Angels Psal 103.20 They do his Commandment and hearken unto the Voice of his Word He doth Rule them by the same will that he did create them This is the great Office of the Spirit to act them according to the will of God Ezech. 1.20 It s said of them whether the Spirit was to go thither their Spirit was to go and for the Saints Rom. 8.26 He maketh intercession for them according to the will of God Therefore Christ teacheth us to pray that his will may be done on earth by us as by the Angels and Saints in glory with the same readiness and the same exactness even his whole will 2. A Christian must have this generall intention in all his ways that he may please God and walk with him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto all well pleasing Col. 1.10 Now there can be nothing pleasing unto God but what is agreeable unto his will Acts 13.22 I have found David my servant a man after mine own heart who shall fulfil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all my wils therefore after his own heart because he fulfilled all his wils 3. The great evil of sin lies in this that a man doth his own will not the wil of God Ephes 2.3 fulfilling 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wils of the flesh and of the mind In the most religious Duties when men take not Gods will for the Rule it is will worship 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 19.6 Col. 2.18 whereby men unlord the Law of God making it of none effect for if the will of man be set up then the will of God is put out of its dominion Ita vobis placet quos non bona mens sed malus vester agit transversos abripit spiritus Tarnov Therefore this is their charge Amos 4.5 This liketh you well oh house of Israel they took more care what would please themselves then
distinguitur in jud cium denunciativum executivum Navarret controv to §. 1. 3. Vltimo dâ—ct â—mine posito voluntas necessariò determinatur tâ—men libere mov tur câ—nt â—uarez in Metaph. disp 19. sect 6. Cumel de voluntate c l. 1 pag 63. dictate of the mind which being once thoroughly enlightned and seriously possest with the adequate truth and goodness of things spiritual these being propounded to the will it cannot reject them for the liberty of the will is not a blind and a brutish head-strongness but a rational perfection The minde being spiritually enlightned and thereby elevated and actuated from Heaven this is called the teaching of the Father Joh. 6.45 The conviction of the spirit Joh. 16.8.11 The spirit of wisdom and revelation Ephes 1.17 b Collyrium ocuâ—orum medicina est ad spiritualis coec tatis nostâ—ae medelam eleganter transfertur Gloss Rhet. Sacra pag. 340. Imoâ—tra à Deo clarum conspectum mysteriorum Dei reram futuraruâ— Grotius in Apocal. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sylburg in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The eye salve Rev. 3.18 This puts the Law of God into a mans inward parts that he seeth a truth and a reality in those things which before he only saw in the notion That which formerly he heard by the hearing of the ear now his eye sees for as sin came in by the understanding c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proprie ad intellectum pertinet unde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The woman was deceived 2 Cor. 11.3 1 Tim. 2.14 Gen. 3.13 by the same way God will bring Grace into the soul for he will not invert the order of the faculties Vocatio alta est secreta qua fit ut legi atque doctrinae accomodâ—mus assensum Gratia praevenit hominis voluntatem bonam nec eam cujusquam invenit in corde sed sacit Hâ—mines ad sâ—ipsâ— omnipotentissunâ voluntate convertit ac vâ—lentes ex notentibus secit Aug. Epist 107. De grat libero Arbit cap 16. Câ—r est camera omnipotentis râ—gâ—â— Corda fideliâ— caelum sunt Aug. sermon de redempt but they shall all act according to their natural subordination 2. From hence there follows a thorough and effectual determination of the will to embrace the ultimate dictates of an enlightned understanding chusing spiritual truths as its own portion which compleats the writing of the Law in the heart Jer. 31.33 which is not only the putting of spiritual and saving light into the understanding but putting a sutable principle also into the will framing and fashioning it to accept and embrace those truths which the understanding was fully prepossessed of Praebendo vires efficacissimas voluntati Aug. making a man with full purpose of heart to close with and cleave to God The will is the chief seat of the soul The chamber of the great King therefore the main residence of Grace is in it so that though by a natural impotency in us the executive power is suspended yet a man can say to will is present with me when I finde no strength to perform Rom. 7.18 It s true that Grace doth not in this life take away b In voluntate manet resistibilitas connata adnata actualis Gratia non tollit resistibilitatem connatam quae est propria passio voluntatis nec adnatam ex voluntatis depravatione qua gratiae resistere potest solet nec resistentiam actualem sed actuatem resistentiam vincentem Ward concio ad Câ—erum in Philip. 2.12.13 omnem resistentiam actualem sed vincentem the will doth actually resist but Grace over-rules it that in its resistance it doth not overcome it resists quoad pugnam non quoad victoriam to a conflict not to a conquest Grace is judgement brought forth to * Mat. 12 20. Si vere volumus defendere liberuÌ„ arbitrium non opponemus unde fit liberum Qui oppugnat gratiam illuminanteÌ„ qua nostrum ad declinandum à malo faciendum bonum liberatur arbitriuÌ„ ipse arbitriuÌ„ suum adhuc vult esse cap tivuÌ„ Aug. Epist 107. victory in the end Neither is this determination of the will by Grace contrary to its liberty it sets it at liberty rather because it is done by a precedent light in the understanding If indeed the will had an object forced upon it which the understanding did not dictate to be best pro hic nunc then there was violence offered to it but for the will to chuse that which the understanding doth determine it unto as best in this doth the liberty of the will properly consist The Spirit of Christ being a Spirit of Liberty Eccles 12.3 ExtremaÌ„ visus imminutionem quam indigitat per obscuratiâ—nem videntium per fenestras Joan. Coch. in Eccles Anima est secundum suam essentiam toto corpore tota in qualibet parte Joan. Scharf Physic l. 6. c 1. § 7. doth act every faculty modo sibi proportionato according to its place and subordination in the soul as the soul hears in the ear works with the hand looks out at the windows of the eyes so the Spirit of Grace works in the understanding to apprehend the things of God and in the will to chuse them acting every faculty towards spiritual objects according unto its nature for spiritual ends 3. There follows in the soul strange secret allurements of the Spirit which are a great means to sweeten the choyce and make the will more chearful and full therein For the Spirit of Grace is the * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicitur id quod causam dat summi gaudii Joh. 15.11 17.13 Grot. in Heb. 1.9 Oyl of gladness not only in Christ but in all the members of Christ Psal 45.7 that they chuse freely and with delight things spiritual and afterward rejoyce and glory in their choyce That if a man were set free and left to his liberty he would make the same choyce to eternity As Paul doth Phil. 3.8 I count all things but loss for the excellency of the knowledge of Christ my Lord for whom I have suffered the loss of all things and he did not repent of the bargain but adds and I do count them but dung that I may win Christ As a woman that loves her Husband Pelliciam ad me blandis verbis conabor persuadere ut relictis amatoribus mecum redeat in gratiam Mercer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Duobus verbis redditur à Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exod. 22.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deut. 11.16 Conrad Kirsher Neque est nulla notionum convenientia est enim stoliditas illa qua quis mendacio applaudit cordis nimis latè patentis supinitas quod debet arctè custodiri Coccei in Job 31. is so fully satisfied in her choyce that she saith If I had all the world before me I should chuse no other Therefore we reade of the perswasions of
fuit ad credendum ignoto Prophetae inexcusabilis erat quia dimisit certum adhaesit incerto Cajet in loc that he should not go to Jerusalem The Spirit of Prophesie was not then ceased in the Church therefore I conceive with Calvin they did not barely pretend the Spirit but that he did many times speak by them though in this they followed their own spirit The Lord in this trying the Apostle as he did the young Prophet coming from Iudah to Bethel and was by the like pretended Message from God deluded and overcome But the Apostle cleaves close to the Commandment that he had received and is not by this suggestion diverted or turned out of the way Secondly Then coming to Cesarea Quem Dorothaeus ait unum fuisse è 72. Discipulis Christi Qui famem su◠Claudio praedixit quae etiam accidit c. he met with a Prophet who came down from Judea named Agabus and he told Paul that when he came to Ierusalem the Iews should binde him and deliver him up to the Gentiles He well knew both the rage of the Jews and the malice of the Gentiles if he once fell into their hands Act. 11.28 Luk. 10.19 yet this doth not turn him out of the way of Duty If he must walk upon Serpents and Scorpions difficulties discourage him not but raise up his spirit to higher resolutions Periculum est par animo Alexandri Job 17.19 The righteous holds on his way Thirdly Now follows the last but the greatest temptation which took most impression upon his tender heart Paul walked in a high degree of love to the Brethren willing in every thing to satisfie them wherein he might not dishonour or displease Christ For as the way of glorifying the Father is in his Son and of glorifying his Son is in his Spirit So a high way of honouring the Spirit is in the Saints Now when he came to Cesarea his Friends and Companions in travel Sopater Aristarchus c. cap. 20.4 together with the Inhabitants of the place besought him that for the glory of God and the sake of the Churches he would not go up to Ierusalem to venture himself on so eminent a danger upon whom the good of the Churches did so much depend Thus even godly men may disswade from Duty out of self respects and that is a great temptation For as the Lord is loth to deny the requests of his people so are the Saints for the same spirit works in their hearts also This melts the heart of Paul and yet elevates his grace and quickens his resolution for Christ and Duty Their intreaties divert him not from his purpose and he goes forth as the Sun shining in his strength And Pauls Grace thus acting draws out their Grace also There is a Sympathy in Graces as well as in Instruments touch one string in one and the same string in another will sound Pauls resolution draws out their submission And when he would not be perswaded they said The will of the Lord be done From this Context six special Truths are to be observed 1. That the best men meet with variety of diversions in the best services 2. There may be great snares laid in the best men and the best means Who would have feared any thing in a Prophet or suspected any thing in a Saint Satan hath his devices 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 2.11 and he had need be a discerning Christian that shall be able to discover them 3. A godly man must deny his best friends rather then the least motion of the Spirit Luk. 14.26 He must hate Father and Mother that will be Christs Disciple 4. An upright heart is resolute and is not by difficulty turned out of the way of Duty Cant. 8.6 The love of Christ is the Flame of Jah and the less fewel it hath the hotter it burns It s only base Kitchen-fire that is put out when the fewel is with-drawn which is not maintained by an heavenly influence 5. The soul is then in a good temper when that which diverts others and turns them out of the way of Duty doth the more strongly engage it drawing forth to higher and more glorious actings 6. It is a good sign when Grace acting in others doth draw forth acts of Grace in us also as Iron sharpens Iron and one stick kindles another And so much for the occasion of the words In the Text are two things mainly to be considered 1. A gracious submission of their will unto Gods will Before they knew what the will of the Lord was they would have had their own will to have taken place for that is the great contention in the world whether God's will or our will shall stand But when they saw the Command that he had received from God and the impression that it had taken upon him then they conclude Surely it is the will of the Lord and it must stand and our wils shall stoop thereunto 2. A blessed quietness and calmness of spirit following upon this submission Will the Lord have Paul to go up to Jerusalem and by the malice of the Jews there deliver him unto the wils of the Gentiles if he suffer under them and thereby we and the rest of the Churches be deprived of so great a mercy it is not for us to dispute with God let his will be done So much is intimated in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as will appear when it shall be afterwards explained First From the submission of their wils unto the will of the Lord ariseth this Observation Doct. The power of Grace consists mainly in the submission and conformity of our will unto God's will This I propound the rather to let you see that in absoluto facili stat aeternitas Hilar. de Trin◠10. jurta finem The things that absolutely concern eternity are short and brought into a narrow compass If we look to most of the controversies of the present Age they are but out-works things upon which godly men do not live for in those all the Saints agree that differ most in Forms and Externals wheresoever Grace is it saith Sinc summo bono nil bonum there is nothing good without regeneration And sad it is to see men that live upon the same Truths for the main and expect an Interest in the same Inheritance that they should be at such distances as they are for things circumstantial yea even to side with others barely for Opinion sake whose principles in the main they abhor and whose ends they fear It was good to me when Christians could meet together Fast and Pray together delight themselves in the image and approaches of God each to other feeding their souls with nourishing Truths and not puzling their judgements and tickling their Fancies with nice and unpractical curiosities It was good counsel that of Nazianzen whose honour was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Orat. 29. §. 14.
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
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
by the permitting will of God that it should be so that the Saints should in a great measure lie under the power of this envious man first to entice them and afterwards to accuse them 3. He suffers the lusts of Godly men to arïse and they are many times led captive under the Law of sin yea even sometimes to gross and scandalous sins which do vastare conscientiam though they cannot excutere fidem As Sampson to a way of uncleanness David to Murther and that plotted Solomon to Idolatry and that continued Peter to the denial of his Master and that with the bitterest execrations cursing himself to Hell as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies if ever he knew the man yea and God doth leave them to harden their own hearts in a way of sinning and go on frowardly in it Isa 57.17 Why hast thou hardned our hearts from thy fear Isa 63.17 We hardened our hearts sinfully being by God left to our selves And God doth harden them judicially which is the greatest judgement that can befall a Saint in this life 4. God doth suffer wicked men to thrive and prosper in an evil way In ways of cruelty and oppression Nebuchadnezzar gathered the riches of the Nations like eggs that none did move the wing or peep He rules over the people of God with rigour shews them no mercy but upon the ancient he doth heavily lay the yoke The Ploughers plough upon their backs and make long furrows and wicked men oppress those that are more righteous then themselves And yet the Lord seems to stand by and look on and lets him thrive and prosper in it as if he had forsaken the earth So the ten Kings shall give their kingdoms to the Beast the power of laws and the power of arms and thereby set up Antichrist and he shall grow to that power That all kingdoms and nations and languages shall worship him and shall say Who is able io make war with the Beast And he shall make war with the faints and shall overcome them And this ordinarily the Lord doth that his people should come and cry to him to awaken him for he seems as a man asleep and as regarding nothing but leaving all in the enemies hand Awake Lord why sleepest thou Now all these belong unto the permitting will of God which is conversant only about the sins of the reasonable creature 2. There is very much of Godliness seen in a mans submission of his will unto this permitting will of God For the proof of it I shall give one Scripture for each of them First Submission unto the permitting will of God in regard of sin and the remainders thereof Though a godly man look upon it as his burthen as his misery esteems sinne worse then death worse then hell Yet seeing God will have it remain in him if he must still bear this weight draw this clog after him if he will still have them to wear their Grave-cloaths the Saints are content to wait for the resurrection of the just No man was more sensible of the remainders of sin then Paul as appears by his own expression of himself The greatest of sinners and the least of Saints therefore he cries out who shall deliver me Rom. 7.24 Yet he considers deliverance is begun I thank God through Jesus Christ our Lord And therefore sin shall never prevail either to condemnation or dominion And with this deliverance the Apostle sits down and submits unto the will of God untill the day of his full redemption shall come though he knew that while he lived here while with the minde he did serve the Law of God yet he should with his flesh serve the Law of sin 2. For scandalous Falls though they be such as those that the people of God should fear and pray against as being such by which they cause the name of God to be blasphemed by which they become spotted of the world a blemish to their society and leave an ill name behinde them and they are set forth by God as examples for us to take warning by to take heed we fall not into the like yet when the Lord hath suffered us to fall into them we must not rise up and quarrel with him but we must say he is just and holy even in those things wherein we are wretched and sinfull Matth. 26.33 34. Peter had an admonition from Christ of a very dangerous fall that was near him and he answers Though all men forsake thee yet will not I Christ tells him that before the Cock crow thou shalt deny me thrice It was Peters duty not in a presumptuous manner to have told Christ in confidence of his own strength no you are mistaken in me if I die with thee I will not deny thee but to have said Lord if it be thy will I had rather die with thee if by thy grace thou wilt assist me I had rather undergo the greatest sufferings then commit such a sin this was Peters duty before hand And after the will of God was manifested to permit him to fall as he did he should have said Thou hast suffered me thus to fall it was my great sin thus to deny thee But since my proud and carnally confident spirit in thy wisdom must thus be brought down and my own weakness must be discovered for my further humiliation thou mightest deal with me as it seemed thee good I have no reason to quarrel with thee thou actest righteously even there where I have acted sinfully And as this was Peters duty so it is the duty of all the Saints whose actual Falls have manifested that it was the will of God to humble them by this means And indeed the Saints when they come to read over the story of their lives and shall see therein Omnes actiones ad se pertinentes circumstantias actionum as Suarez saith they shall see in heaven they will finde they had as much need of their sins as they had of their sufferings in this present life and all things shall work together for good Et si omnia quia ni peccata though I confess there be three ways which the Lord doth use to humble men by First by letting in his love into their souls the beauty of grace the excellency of holiness and then the soul looking down upon it self is as a man that hath looked upon the Sun he can see nothing So did the Lord humble Job by further discoveries of himself so he did humble Isaiah This is the highest and sweetest way of humbling who an I that the Lord should shew in me a pattern of mercy to me the greatest of all sinners is this grace given c. Secondly He doth humble men by sufferings by afflictions he doth keep man from his purpose and hides pride from his heart Thirdly But the worst way and the most uncomfortable way of humbling is by sin when the Lord is pleased to leave his people to great sins
doth not hinder sin when it is in his power doth after a sort further it Therefore why doth God punish man for sinning when he might if he had pleased have kept man from sinning It is a great Judgement to be given up to dispute the will of God in this manner for men much to exercise their wits in calling the word of God and the waies of God in this manner to give an accompt at the bar of their reason 3. You pray that the will of God might be done which is that his whole will might take place and that there may be wrought in your wils a conformity unto the whole will of God Now a man should look for the fruit of his prayers in a conformity of his will Mercies given in answer to prayers are double mercies It s not only a good thing that is given but it is given as a fruit of a promise and as a testimony that a man hath received the Spirit of supplication For there is nothing ascends up to heaven but that which comes down from heaven There is no prayer heard of God but that which doth proceed from the Spirit of God acting in the man Now as you have this testimony of the return of your prayers that your wils are subdued unto the commanding and the effecting will labour for the same also in respect of the permitting will of God And till this also be wrought you have never a full answer unto that petition 4. The permitting will of God towards the Saints is but for the time of this life for it hath respect only unto sin Now when sin shall be done away then the permissions of God and the forbearance of God shall have an end Therefore the Saints in heaven and the souls of just men made perfect the Lord doth no more suffer sin to be in them nor them to be under the power of Satan tempting and accusing They are no longer under the power of wicked men neither fear they any more to be given over unto scandalous falls it is but for the time of this life As you are to glorifie the patience of God because it will last but for a time and then cease so you are to glorifie the permissions of God also Seeing therefore it is the way which the Lord hath chosen to himself to glorifie himself for this present state a man should resolve to set himself to it There is a different way of honouring God here and in heaven our care should be that we might honour him according to that way which he requires of us while we are here for this is bringing forth fruit in the season thereof So that as I say improve Ordinances because that they shall last but for the time of the dispensatory Kingdom of Christ Do you act patience and Godly sorrow for they are but for the time of this life and then they shall cease And the way by which the life of grace is now maintained shall be no more therefore get what benefit you can by them while you do enjoy them So it is also in the permitting will of God give God the glory of it during the time of the acting thereof it is but for the dayes of thy vanity and no more therefore be content to submit unto it 5. From the glorious ends that God doth accomplish by his permissions 1. Hereby the grace of Christ is magnified and the Saints have a continual ground for recourse unto the fountain for the washing of sin and uncleanness because the Lord leaves them unto daily defilements 2. Hereby his mercy is exalted in pardoning their scandalous fals and restoring them again after they have to the utmost destroyed themselves and that they shall gain as it were a new conversion thereby When thou art converted strengthen thy brethren 3. Hereby a constant war is maintained and a mans Crown shall be proportioned to his combat Majora certamina majora sequntur praemia A mans greatest enemy is within and the sorest battails are fought betwixt Flesh and Spirit in the same heart For the power of grace as well as of Corruption is mainly drawn out by opposition Gratia vexata seipsam prodit Hereby we have experience of Christ our Advocate pleading our cause before the Throne of grace and rebuking Satan our accuser as he is brought in Zach. 3.1 2. The Lord rebuke thee the Lord that hath chosen Jerusalem rebuke thee And hereby when Christ and the Saints shall judge the world the last act of the Kingdom of Christ will be so much the more comfortable to them 5. Hereby we shall be purged from those remainders of defilement for this is all the fruit to take away their sin Isa 27.9 when the Saints are left under the power of ungodly men it is but to try them and to purge them and make them white unto the time of the end Dan. 11.35 6. This will sweeten heaven for ever The consideration of all those miseries we are delivered from which by the permission of God we had experience of We now come to the fruit and consequence of such a temper of Spirit submitting to the will of God which is expressed in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we ceased This word is variously used both in sacred and profane Authors and I find in them all that it commonly signifies these three things 1. An inward quietness and tranquillity of mind for there is a silence of the soul Psalm 62.1 My soul keep silence unto God Therefore it is for a man to be quiet without any inward turnings or risings of spirit to have a spirit quiet like the calm sea a man that is delivered from an unquiet spirit and freed from those turbulent affections that do disquiet other men therefore the Septuagint do thus render the word to which interpretation we are most to give heed in the interpretation of the word in the New Testament In Lam. 3.26 It is good for a man to wait quietly the word is the same with that in my text It is an inward quietness of Spirit in waiting for the salvation of God 1 Thes 4.11 study to be quiet Make it your ambition to get an inward quiet calm spirit look upon it as matter of your duty and of your Glory to attain such a spirit that you may be free from all turbulent inward distractions 2. The word signifies a silence of speech as well as a silence of soul Nehem. 5.8 So they held their peace so the Septuagint render it they had not a word to answer Acts 11.18 When Peter declared to the Church the conversion of the Gentiles they held their peace and glorified God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. The word signifies a quiet behaviour a Cessation from work as a man without business or as one translates it it is as much as to keep holy day So it is rendred Luke 23.56 and I think all these three senses are meant here and then the meaning is
this When we understood that this was the mind and will of God that Paul should go up to Jerusalem our minds were quiet under that dispensation we spake no more against it they acted no more that they might turn Paul from it And in all these senses I conceive the word is here to be taken that their minds are quieted and calmed under the dispensations of God seeing the Lord would have it so therefore they do forbear either to speak or to act against it So that the Observations are three according to the word 's threefold acceptation Doct. 1. A mans heart being once truly and fully concluded under the will of God there doth follow in the soul a sweet peace and holy tranquillity of Spirit a great inward quietness of mind Doct. 2. The mind being thus quieted doth silence the tongue that a man dares not speak against such dispensations of God Doct. 3. The soul being thus sweetly calmed under the will of God dares not act in any thing tumultuously in a way of opposition So it was with these men here they held their peace they did forbear to disswade Paul or to do any thing that might hinder him from the enterprize which they saw it was the will of God he should undertake what difficulty or hardship soever he under-went in it or whatever the success of the work may be Doct. 1. An heart once truly and fully concluded under the will of God there doth follow an holy tranquillity a blessed quietness and serenity of mind In the handling of it I will shew you First That there is a quietness and tranquillity in the inward man which every heart is to labour for for serenity as well as sincerity in the inward parts Secondly That its the concluding of our will unto the will of God that is the only ground of this tranquillity of mind Thirdly What there is in this submission of our wils to Gods will that is a ground of this inward quietness Lastly the application hereof to our selves 1. That there is an holy quietness and tranquillity which every Saint is to labour for I say an holy quietness of mind For there is a sinful quietness which is a sin and the fruit of sin proceeding from senselesness and stupidity when mens hearts within them are as a stone like the dead sea moved at nothing when men dwell without care as the Prophet speaks Isa 47.8 and hear the Word of the Lord ye careless Daughters Isa 32.9 when men are not troubled or afflicted with any thing As there is an evil conscience which is pacatamala and that man is in the most danger of all being in judgement given over to a spirit of slumber so there is in the mind in respect of all the dealings of God a sinful quietness from a careless principle As there is a natural patience in some and a kind of natural meekness which is not a grace but a sin as all the natural vertues of the Heathen were And therefore Lipsius doth pray Da mihi patientiam Christianam So there is a natural quietness of spirit proceeding ever from carelesness and stupidity Some persons being of such a temper they can be troubled at nothing But this is not that quietness of an heart that must be grounded upon the subjection of our wils to Gods will and upon known rules of duty This David cals upon his soul for Psalm 116.7 Return unto thy rest oh my soul Which some expound of God who is indeed all in all to his people their resting their dwelling place But Mr Calvin takes rest here to be put pro tranquillo bene composito animi statu He had been in great affliction the sorrows of death had compassed him and the pains of hell took hold of him and there had followed in his soul great perplexity and unquietness he now cals off his soul from those unquiet motions and agitations of Spirit to return to rest to a calm quiet serene frame again This is a distemper of Spirit that David complains of Psalm 38.10 Circumivit cor meum my heart went up and down to and fro like a Merchant it was in a continual unquietness never setled or at a stay So Psalm 43.5 Why art thou cast down O my soul and why art thou disquieted within me The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth signifie fremuit tumultuatus est His Soul was in a tumult he had an uproar in his own spirit which Christ expresses Luke 12.29 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be you not as a Meteor which is not fastned in any orb but subject to various doubtfull and uncertain motions This is to live in careful suspense a Christian should labour for setled motions of Spirit as the fixed stars This is the frame of Spirit which is in the sight of God of great price 1 Pet. 3.4 Let there be what troubles there will below they shall not reach the soul to disquiet it though they may the outward condition yet the soul is kept as the upper region of the air alwayes serene without clouds This did Habakuck obtain Chap. 3.9 He maketh my feet like Hinds feet that is to walk with ease and fearlesness per montes per rupta though those wayes of difficulty would have distracted other men And he sets me upon high places that is Libere absque metu incedere in locis excelsis that be the difficulties what they will be yet he is as man that is set aloft out of Gunshot he doth not fear his mind is no more disquieted by it then he would be that is out of the reach of danger This is a qualification of spirit which every Christian should labour for and we see by this instance may be obtained that as the Saints in heaven whatsoever the Lord doth pleaseth them because their wils are moulded and framed into his will therefore they are not disquieted at any of his dealings so we should strive in our measure to attain such a frame of heart thereby to keep a constant calmness and serenity of Spirit whatever the dealings of God be toward us or in the world 2. When the soul of man is brought into a full and perfect subjection to the will of God then is there a constant quietness and tranquillity maintained in it which will appear by these demonstrations 1. Sin did invade the throne of God and sinful self having as it were deposed God in the soul now takes unto it the Godhead so that all the subjections that be due to God sinful self doth claim Men shall be lovers of their own selves 2 Tim. 3.3 Now the honour of God is that his will should rule in the world all things are created by his will Rev. 4. ult And by the same will all things must be governed Ephes 1.11 So long there fore as self is the God in the man so long an opposition will be maintained by self in the soul against God So far as self is
against God with a high hand is proudly to sin against him Now as humility is the measure of all grace so pride is the measure of all sin therefore Psal 19.13 David doth express presumptuous sins which are in degree next the great transgression by a word which signifies Ab insolentibus so Montanus Ab superbiis so others Now is there a higher pride in the world then this for a man to stand it out with God Whether Gods will or his will shall stand Whether God shall command as he pleaseth or I obey as I please Whether God shall Rule the world or I shall rule the world Either what will please God or what will please men And therefore the Prophet resolves all opposition unto the will of God unto this Ier. 13.17 If you will not hear my soul shall weep in secret for your pride There cannot be a higher discovery of pride in any of the sons of pride then this therefore the greater the sin is 4. This shews that there is but little dominion or authority that grace hath in the soul Grace sets up the Kingdom of Christ in the heart where it is and Christs kingdom is mainly exercised over the spirits of men It is not in meat and drink but in righteousness and peace and joy in the Holy Ghost therefore Prov. 16.32 It is said He that rules his spirit is better than he that wins a City Men generally strive for authority though few use it well when they have it there is a government that all should exercise a rule over your own spirits Now so much grace as there is in any man so much authority and rule that man hath over his own soul he that hath no rule in himself but it breaks forth into contention and disorder upon all occasions that man hath no grace in him Grace calls first for a wel-ordered soul and afterward for a well-ordered conversation And if it be so great a matter to rule the tongue that he that seems to be religious and bridles not his tongue that mans Religion is in vain it is much more to rule the spirit to set up the government of Christ in the inward man 5. It is the Devils way of sinning and it is the Judgement he is given up unto he is a restless and unquiet spirit goes about like a roaring Lion always acting in opposition unto God in way of revenge always fretting at the dispensations of God in the government of the world Matth. 12.33 He seeks rest and he finds none Ever restless under any of Gods dealings and this is his Judgement and the greatest torment that now he hath beside a certain expectation of Judgement that the Lord hath given him over to a spirit of opposition and that in a constant and a restless way and this is the Devils Hell Tolle propriam voluntatem non erit infernus So Bernard therefore on the contrary Uno posito ponitur alterum Set up a mans will against Gods will and deliver him over thereunto and it will be an hell unto that man 6. It is a fearfull Iudgement from the Lord for to be as the troubled sea that cannot rest Isaiah 57.20 There is no peace saith my God unto the wicked It is spoken upon occasion of the return of the people out of Babylon as appears verse 14. Cast cast ye up prepare the way of my people take away the stumbling block the Lord will not contend for ever neither will he be alway wrath Being returned the Lord doth promise to send them the Gospel the Messengers of Peace the Ministers of God shall now speak peace to them who did before speak error and the fruit of it shall be a constant peace and quietness in their own consciences for God would create the fruit of the lips peace peace The repetition notes excellentiam seu abundantiam Ier. 7.4 The temple of the Lord the temple of the Lord that excellent Temple where the Lord promiseth his presence should be for ever and it should be called by his name Isa 28.16 Behold I lay in Zion Musad Musad a foundation a foundation a glorious an excellent a sure foundation And the repetition also notes Continuationem Deut. 16.20 That which is Justice Justice shalt thou follow That is indesinenter sectaberis Thou shalt wholly constantly and continually follow that which is just So here he will create the fruit of the lips peace peace it notes a glorious and an eminent peace that God would give them in their own spirits and it should be a constant a setled peace not to be disquieted any more But after this return when the Lord should speak this peace to his own people yet the hearts of wicked men should have no peace they should be like the raging sea that cannot rest It notes their own inward unquietness Affectibus suis afflatu malorum Spirituum agitati floret After they are returned out of the captivity and there was peace to the Saints even then there should be no peace to the wicked Though they be not disquieted by enemies as winds from without yet as the Sea they shall disquiet themselves by their own inward motions and estuations There is an offence that men take sometimes at the word of God sometimes at the works of God At his word Hos 14.9 There is a path that the upright shall walk in and transgressors shall fall in There are some passages in the word that the Saints themselves do sometimes stumble at in scandalum This is a hard saying who can hear it but ungodly men stumble at them in ruinam There are also some works of God at which men are offended stumbling Providences either when they are above mens apprehensions the wheels being lifted up from the earth or beyond mens expectations Matth. 13.21 When persecution ariseth for the words sake by and by they are offended So Christ saith Matth. 11.6 both in respect of his word and works Blessed is he that shall not be offended in me There are as great snares of Satan and as great Judgements of God laid in scandals as in any thing in the world beside and therefore men ought to take heed how they take offence because there is a bait in it in which they may in judgement be insnared and taken It is an observation much to be confisidered that if Satan woul instill in the hearts of men any evil impression concerning any truth of God he doth usually bring it in by some Providence of God that men may take offence at we see it in the Gaderens Math 8.31 If thou cast us out suffer us to go into the heard of swine Ut eos jactur a porcorum ad maledicendum Christo impelleret that they may never desire his company and preaching more that brought so great a loss upon them and though it was the devils desire yet the Lord doth somtimes grant it as he did his request against Iob for his owne just and
is the use that Satan intends to make of it that men may neither receive counsell from God or man being unfit for either which is one great use that he makes of the discontents of mens spirits at this day 5. It keeps men from communion with God for God will have no fellowship with the spirit that stands in opposition to his will Iob. 22.21 Acquaint thy self with God and be at peace The words in the originall are rendred Assuesce te cumillo accustome thy self with him Now that you may be accustomed to communion with God he exhorts you to be at peace that is ut Spiritus deprimat insolentes So Zanchius Let all those heart risings and unquiet dispositions be supprest else you can have no communion with him neither can you attain any blessing from him 6. It is to keep a man in a continuall bittterness against the instruments and to break forth against them As when God would rent the Kingdom from Saul and an evill spirit from the Lord came upon him then he brake forth into all manner of violence against David whom he looked upon as a competitor in the kingdome whereas Jonathan seeing it was the mind of God sate down quietly saying Thou shalt be King and I shall be next thee So it was with Araunah It is conceived that he was king of Iebus before they were conquered by David and yet his spirit submits to David saying Wherefore is my lord the King come unto his servant This temper of spirit will make a man lie in wait to revenge himself and greedily to take it though it be to his own ruine As it was with Shimei his spirit was imbittered he did but wait for an opportunity and having gotten it though it were against his own life yet with how much bitterness did he vent himself 7. That it may tend at last to direct blasphemy and revenge against God for that is the end the devill aims at in all his temptations and unto which they all come if not here yet in hell 1 Iohn 5.19 The devill is said to touch men and it is for no other end then to leave an impression of devilishness upon them to make them as farr ar may be equally guilty with himself And the soul habituated unto rage and constant opposition against God is fitted by Satan for such a devilish design 3. What is the excellency of such a temper of spirit to be alwayes calm and quiet not given up to disturbances within it self 1. This is in the sight of God of great price 1 Peter 3.4 Because this is agreeable unto the nature of God And to this end was the vision given to Eliah when his spirit was in a passion 1 King 19.11 12. It was to instruct him as Peter Martyr hath well observed First in this that the way of Gods dealing with sinners is not by and by to destroy them with a wind with an earthquake or with fire but that he shews much patience toward them and takes them away in a more still and secret manner Occulta tacita media non defutura suae providentiae Secondly to let him know what manner of prayer would take with God against sinners and prevail Deum non commoveri affectibus perturbationibus incitari Men think when they have prayed in passion and have vehemently stirred themselves that God is so much moved as they but he doth not appear in an earthquake nor wind or fire but in a short still voice when he is sought unto from quiet sedate affections 2. This is agreeable to the spirit of Christ who appeared in the form of a Dove Animal non felle amarum non morsibus saevum non unguibus violentum Cyprian Therefore surely the more unquiet any mans spirit is the less of the Dove there is in that man For as the Dove is simple and without guile so it is without gall also Sine felle sine dolo 2. The excellency of such a temper of soul will appear in the sutableness thereof unto a Christian First by this every Saint as he is appointed unto a Kingdom for so Christ saith I appoint unto you a Kingdom as my father appointed unto me so he hath the Kingdom of God erected and set up in his own soul for the Kingdom of God is within you Luke 17.2 There is regimen spirituale that the Lord sets up in the man And the more any mans spirit is ordered and subjected unto the will of God the more he is acted by the spirit without reluctancy so much the more the Kingdom of God is exalted in the mans heart In regno Dei omnia sunt sic ordinata ut quod est in homine praecipuum imperet caeteris non reluctantibus Aust The more a man is led by the spirit the more ductile and easie to be led he doth shew himself to be the more the Kingdom of God is set up in him Isaiah 11.6 A little child shall lead them when the Spirit of God becomes as it were the forma informans of the man that the soul obeys the dictates of the spirit as the body subjects it self unto the rule of the soul then is the Kingof God set up in the man Confusion tumults and uproars may be sutable unto the kingdoms of men the mountains of prey the habitations of cruelty but they are every way unfit for the Kingdom of God Secondly one speciall ingredient in the Kingdom of God is peace Rom. 14.17 The Kingdem of God consists not in meat nor in drink but in righteousness and peace and joy in the Holy-ghost It is understood here of the Kingdom of Grace and Glory The Kingdom of Grace consists not in externals meat and drink neither will the observation of these bring a man unto the Kingdom of Glory but it consists in somthing within Now it is Austins observation that some are pacifici in senetipsis men that keep a constant peace and quietness of spirit within themselves keep a constant Sabbath to God in their own souls intus in corde Sabbatum nostrum Luther in one of his Epistles to a German Divine writes thus Dominus tua omnia faciat tu nihil facias sed sis Sabbatum Christi Let your hearts rest and keep a Sabbath in you and you in him and it is in this rest and quietness of spirit that the main of a Christiau Sabbath doth consist Therefore the Sabbath here is a type of Heaven There remains yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Sabbatisme for the people of God It is true in glory there shall be an externall rest they rest from their labours but the main shall be the inward rest of the soul the spirit shall keep a Sabbath to God eternally when all sinfull unruly inordinate actings of the spirit will be no more but the soul enjoy perfect peace and quietness in the Lord. Now this is the peace in which the Kingdom of God doth consist Vera pax est a
Spirit is substituted by Christ as his prorex p. 154. Spirit of God teaches a man not only to act grace but to expect a reward p. 196. Spirit how he led Christ into the wilderness p. 220. Spirit contradicting to be given over unto is one of the greatest plagues p. 242. Spirit of God hath undertaken the Saints guidance p. 263. Spirit unquiet its sinfulness p. 279. Spirit unquiet the use the devil makes of it p. 290. Spirit quiet its excellency p. 298. In its sutableness p. 300. In its cheerfulness p. 306. Spirit quiet how a man should attain to it p. 309. Subjection of the will See godliness Submission of will by this the Saints highly exalt God in their hearts p. 114. Submission the kinds of its acts that must be in us unto Gods permitting will p. 236. T. TEmple by the Smoak in the Temple What interpreters understand p. 186. Temptations Some come upon the soul with a great deal of horror p. 231. See Satan Things all put under his feet What is means by that p. 145. Things Some there are that God works by his own immediate power p. 199. Times two when men should be silent p. 328. V. VIal fourth God is pouring out upon the Sun p. 190. Vial fifth now pouring out upon the throne of the beast is not consented unto p. 193. Unction of Christ the perfection of it wherein it consists p. 31. W. WAlk of a Christian must be regular p. 13. Wicked God suffers to thrive and prosper in an evil way for a time p. 213. Will of God as far as it concerns mans duty is manifested and made known p. 19. Will of man subjected to Gods will See godliness Will of God is three-fold p. 32. Will of man is two-fold p. 34. See grace Will of ours to subject it unto Gods commanding will several considerations p. 42. Will of man how the Lord subdues it to his commanding will p. 52. Will of God good perfect and acceptable rules to know what it is p. 69. Will of God in doubtful cases particular directions to know it p. 73. Will of God effecting extends it self p. 80 Will of man subjected unto Gods will by several acts p. 87. Will of man not subjected unto Gods will sins against him p. 129. and that in an high degree p. 130. Will of God effecting and commanding how to know they are the same p. 167 174. Will of God permitting what it is p. 198. Will of God permitting respects only the reasonable creature p. 200. Will of God permitting is only conversant about the sins of the reasonable creature p. 202. Wills prejudiced and ingaged must be laid aside p. 174. Will of God is the rule of goodness p. 242. Will of God permitting is but for the time of this life p. 245. Will of God submitting the fruit of such a spirit expressed by a Greek word variously used p. 249. Will of man when concluded under Gods will it s under two principles pag. 273. Will of God manifested is to be the rule of our wills and ways pag. 312. Will of God is made known both by his word and works p. 315. Will of God being manifested Saints must not 1. Speak against it p. 227 317. 2. Act against it p. 319. 3. The grounds of it p. 321. 4. The directions not to speak against it p. 328. 5. The considerations not to act against it p. 332. Wisdom of God must be acknowledged pag. 237. Word of God in submission to this lies mainly the power of Godliness pag. 123. Worlds great Harvest when it shall be pag. 189 Worlds continuance is only to advance the end of Christs Kingdom p. 152 Works of God See Kingdom FINIS