The Subordination of the Will of Man Unto the Will of God, Text (1 of 4)

The Subordination of the Will of Man Unto the Will of God · Text (1 of 4)

p. 1A TREATISE Shewing the ſubordination of the will of MAN unto the will of GOD.

Acts 21.14.

And when he would not be perſwaded, we ceaſed, ſaying, the will of the Lord be done.

CHRISTS going forth in the Goſpel is compared unto the Lightning, which cometh out of the Eaſt, and ſhineth unto the Weſt, Luc. 17.24. That is, 11. Repentè, ſuddainly, unexpectedly, when there was the ſaddeſt p. 2and darkeſt night upon the world; when the world in wiſdome knew not God, 1 Cor. 1.21.1 Cor 1:21then did the Light of the glorious Goſpel break forth. 22. Celeritèr, ſwiftly, the Goſpel did paſs through the world with incredible ſpeed, as Lightning out of a Cloud, as an Arrow out of a Bow, Rev. 6.2. Pſal. 45.5. that they were ſubjected to it ere they were aware. 33. Vniverſaliter, generally; the Lightning is not ſeen in one place only, but it inlightens the whole heavens: ſo it was with the Goſpel, it ſpred over the whole world, Rom. 10.18. 44. Irreſiſtibiliter, irreſiſtibly: its obſerved of the Lightning, Ariſt…d… Meteor.it is foreign, it is of a kind of ſpiritual nature, of which there is no reſiſtance; if it meet with a ſubject that yields, it will inſenſibly pierce it without prejudice; but if with a ſubject that oppoſeth, it will melt it; ſo it is with the Goſpel, the word of the Kingdom, whereſoever the light of it ſhines forth.

A very glorious accompliſhment of this Scripture we have ſet before us in this book of Acts, which contains the labour and travels, the ſufferings and p. 3ſucceſſes of thoſe bleſſed Inſtruments which the Lord did firſt employ to ſpread the ſavour of his knowledge in every place.

But Paul being the moſt eminent inſtrument, and as it were a choſen ſhaft in the Lords hand, Eſay 49.2. 1 Cor. 15.10.Isa 49:21 Cor 15:10for he laboured more abundantly then they all: therefore in this book chiefly his Preachings, Travels and Sufferings are recorded, concerning whom (looking upon that as a Motto, ſpiritus Pauli, exemplum Miniſtri) before I come to the words of the Text, I cannot paſs by four things which I find by Chryſoſt. obſerved.

1Firſt, De laudibus Pauli. foreign, & foreign, &c. foreign, &c.his ſpirit he deſcribes in two things. 1. He feared nothing but ſin; to diſpleaſe God, and to diſhonour him, was only terrible unto him. 2. He prized nothing in compariſon of the love of Chriſt and Communion with him; he choſe rather the loweſt condition with his love, then the moſt eminent condition without it; to ſee his face was his heaven, and it was even hell to him to be deprived thereof.

p. 42Secondly, His ſufferings for Chriſt were his pleaſures, his delights; he could take pleaſure, in infirmities, foreign; and the more he did ſuffer, the more was his ſpirit inlarged unto ſuffering, and he came out of every tryall with a new reſolution and readineſs of mind unto ſuffering: when we have eſcaped a danger, we commonly reſolve to take the more care for time to come, and ſo by every croſs our fear is encreaſed; but Paul, foreign.by every croſs his courage was raiſed, and he came off from ſuffering with a new deſire and readineſs to ſuffer again.

3Thirdly, the aym and bent of his ſpirit was, foreign.not only to offer up himſelf, body and ſoul as a living ſacrifice, but his conſtant aym and daily labour was to offer up to God the whole world as a ſacrifice; and therefore laboured in the converſion of ſo many ſeverall Nations unto God, preaching the Goſpel where Chriſt was not named.

4Fourthly, for his labour, he was unwear…ed in it, for the happy accompliſhment of that end, he was abundant p. 5in the work of the Lord, foreign.he went over the greateſt part of the world as if he had wings, and laboured without ceſſation, as if he forgat whether he were in the body, ſetting no bounds to his labour but his life.

This glorious inſtrument in the hand of the Spirit, was in an eminent manner guided by the Spirit in all his wayes, carrying him to thoſe places where he had any ſervice to imploy him in; and when the work was done, by the guidance of the ſame Spirit he was removed to another place: Sometimes the Lord ſends him from Ieruſalem, that he might bear his name before the Gentiles: Act. 22.18.Acts 22:18and ſometimes the Spirit forbids him to preach the Goſpel in Aſia, and when he did aſſay to preach the Goſpel in Bithinia, the Spirit ſuffered him not, Acts 16.6, 7. Then he hath a viſion, Acts 16.9.Acts 16:9in which a man of Macedonia ſaith, come down and help us. Thus he ſpent his dayes in planting and confirming the Churches.

At this time, by the direction of the ſame Spirit he was engaged to go to Jeruſalem, Behold now I go bound in the p. 6Spirit, Non levitate vel temeritate quadam motus eò proficiſcor, ſed fortiter à ſpiritu ſancto impulſus: acſi vinculis quibuſdam injectis cò traherer. Sicut per vincula iniquitatis ſpiritualis peccati captivitas notatur. Glaſſ. Rhet. ſacr. p. 414. Spiritus validè me impellit, ſicut nubes agūtur vento ut ei alligatae videantur. A lap. in loc.Acts 20.22. That is, by ſpeciall direction from the Spirit, à Spiritu impulſam, as if the Spirit went with me thither, and I were bound up with the ſame Spirit: As watry vapours bound up in the Clouds, are carryed about with them, ſo was Paul bound up in the Spirit, who is the Prorex in the government of Chriſt, and hath an eye to the affairs of his Kingdom all the world over. This Spirit having clearly revealed Gods mind unto the Apoſtle concerning this ſervice, and by a ſtrong impulſe ſubdued his heart thereunto, he is therefore ſaid to go bound in the Spirit to whatſoever ſervice or ſuffering the Lord would call him.

But this inſtinct and motion of the Spirit met with great oppoſition.

1Firſt, when he came to Tyre he met with certain Diſciples that did ſay to him by the Spirit, Fratribus iſtis quid futurum ſit, Dominus revelavit: interea vero quid poſtulet vocatio Pauli neſciunt: non eo uſ que extenditur doni menſura &c. Cal. 1 King 13.18. Facilis fuit ad credendum ignoto Prophetae, & inexcuſabilis erat quia dimiſit certum, & adhaeſit. incerto. Cajet. in loc.1 Kgs 13:18that 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 p. 7ſpirit. 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.

2Secondly, 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.Acts 11:28Luke 10:19yet 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.Job 17:19The righteous holds on his way.

3Thirdly, Now follows the laſt, but the greateſt temptation, which took moſt impreſſion upon his tender heart: Paul walked in a high degree of p. 8love 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 p. 9ſhining 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; foreign. 2 Cor. 2.11.2 Cor 2:11and 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.Luke 14:26He 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.Song 8:6The love of Chriſt is the Flame of Jah, and the leſs fewel it hath, the p. 10hotter it burns. Its only baſe Kitchenfire 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.

p. 112. 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 foreign, 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 outworks, 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 p. 12ſaith, 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, foreign. Orat. 29. §. 14.that he was no over-confident and daring Divine) His direction is this, foreign. 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; p. 13and 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. foreign.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 foreign, a digreſſion from a Rule, Heb. 2.2. a turning aſide out of p. 14the way that is called holy. Eſay 30.11. foreign Via quae in gyros more Serpentum torquetur.Isa 30:11Therefore 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. foreign Caſu, ex accidente, contingentiâ. Levit. 26. Septem vicibus tantum invenitur. Marin. Brixian. in arc. Noe.Ps 37:14Ps 125:4Lev 26Unleſs 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 p. 15of 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.Rom 14:12Be 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 foreign approved, 2 Cor. 13.7. Beſides that laſt account, 2 Cor. 5.10.2 Cor 5:10when 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.John 5:45that judgeth you, even Moſes, in whom ye truſt: Joh. 12.48. Rom. 2.16.John 12:48Rom 2:16he 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.

p. 16Secondly, 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, foreign, that is, the ſeat of principles, there is a corruption of the very Rule in the man. Secondly, foreign, 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. Its ſaid of the Angels, Pſal. 103.20.Ps 103:20They 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 p. 17Office of the Spirit to act them according to the will of God, Ezech. 1.20. Its 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, foreign, 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 foreign 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 foreign the wils of the fleſh and of the mind. In the moſt religious Duties, when men p. 18take not Gods will for the Rule, it is will worſhip, foreign. Matth. 19.6.Matt 19:6Col. 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 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 onelyonly 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. 35….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 p. 19diſtinction 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 foreign hath the ſame root with foreign 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 its called a Lanthorn unto our Feet, and p. 20a 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. Ʋt in Republica ignorantia juris neminem excuſat, ita nec in Eccleſia. Daven. de Judice. c. 11.Luke 16:29It 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 ſecr…ta continet, quae ſcire noſtra nihil intereſt, ne que expedit. Calv.Deut 29:29for 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 vul… 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 …tiam Deus. Ille vult quod non vult Deus; iſle vero vult quod vult D…us; & tam…n …onae voluntati Dei pietas illius potius conſonat quamvis aliud volent…s…q. am bujus idem volentis impietas. Enchirid. ad Laurent. c. 101.Auguſtine makes this manifeſt: A ſick Father had p. 21two 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 ont, 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 foreign, 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 p. 22that word by the 1 Pet. 2.2. foreign which we render the milk of the Word, Ita Baſi…ius rational…m cultum opponit foreign, appoſitè ſatis, licet no… …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 ardent…ſſima d…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 p. 23Spirit 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. foreign. Sylburg.Eph 5:15but belongs in common unto all the Saints; as the exigency of Duty, and the neceſſity of their calling doth require.

5. Unleſs the Rule of Duty were revealed, there could be no judging of a mans ſelf. Now it is commanded, Iudge your ſelves that you be not judged of the Lord, 1 Cor. 11.21. All judgement muſt be according to a Rule; & he that hath a Rule to judge by (that being a reflex act) muſt before-hand have a Rule to walk by. Thus we ſee that the will of God as the Rule of Duty, is made manifeſt unto men.

Fourthly, In a compleat and full ſubjection of the will of man unto the will of God, thus manifeſted, doth the power of godlineſs mainly conſiſt: Which I ſhall manifeſt by theſe ſix demonſtrations.

1. 2 Cor. 3.23. Heb. 8.10.2 Cor 3:23Heb 8:10Grace is nothing elſe but the Law written in the heart, Jerm. 31.33. what is the writing of the Law in p. 24the heart? Haec Metaphora tria continet. 1. legis perfectam dilectionem; cor eſt abraſa tabula. 2. perfectam animi conformitatem; non enim opus legis ut Rom. 2.15. ſed lex ipſ… ſcribitur. 3. Prepetuitate; l…tera ſcripta manet; ſcribere eſt firmiter infigere. Jer. 17.1. Quid ſunt leges Dei in cordibus ſcriptae niſi ipſa praeſentia ſpiritus Sancti, qui digitus Dei eſt? Quo preſente diſſanditur charitas cordibus noſtris, quae plenitudo legis eſt & praecepti finis. Auſt. de ſpirit. & lit. cap. 21.Rom 2:15Jer 17:1when there are ſutable impreſſions upon the will, agreeable unto the Rule of Duty. When the will is caſt into the mould of the Word. Rom. 6.17. The word may take a great place in a natural man, it may go far into his underſtanding, conſcience, affections; but this is only taking the Out-works: the Caſtle holds out, till the will be won. And Satan will at pleaſure catch away the good ſeed that was ſown, becauſe the man is ſtill under his power, and led captive at his will. For all men ſubject their wils either to the will of God or of the Devil. 2 Tim. 2.26.

2. Preſton of the New Covenant. p. 76.Grace is the greateſt ſubjection of the Creature unto God. For therein is the foundation laid of all Obedience. Now there is no ſubjection that is worthy of God, unleſs the will be ſubject: Satan being the god of this World, Joh. 8.44. foreign.John 8:44never judges himſelf honoured as a God unleſs he rule the will. Its nothing to have men ſubject their actions, p. 25to be captivated by a forced ſubmiſſion, when the heart relucts and ſtrives againſt it: but to have the will conquered and ſubdued, is an honour that becomes a God. Therefore the relations in which we ſtand to God mainly require this; Joh. 1.1.2. Pſal. 18.1. Hoſe. 2.19.John 1:1John 1:2Ps 18:1Hos 2:19we are ſaid to be ſervants of God, and under the ſecond Covenant to be married unto Chriſt, for the covenant is matrimonial: and in them both, Ad virum defiderium tuū; hoc eſt, eam non fore ſui juris, ſed ex authoritate & poteſtate mariti tota pendeat, ut ne quid appetat aut velit quod marito non allubeſcat. Merc. in loc.the ſubjection of the will is properly required. The woman muſt not only ſubject her wit, but her will to her husband: Thy deſire ſhall be ſubject to thy Husband, and he ſhall Rule over thee, Gen. 3.16. And a ſervant ſhould be but a living Inſtrument, he ſhould have no will of his own. Ariſtotle obſerves a ſervant ſhould be foreign, he ſhould not only work for his Maſter, but his will ſhould be concluded under his Maſters will. God is a Spirit, and the ſubjection of our will unto him abſolutely, is an honor that becomes none but God. God only rules the will.

3. It is the act of the will that is the act of the man; Actus voluntatis p. 26eſt actus ſuppoſiti. Therefore the Lord never accounts a man to obey till his will doth yield. Mallet ſi fieri poſſet, non eſſe quod timeat, ut liberè faciat, quod occultè deſiderat. Auſt. de natura & grat. c 57. Non fit in corde quod fieri videtur in opere; quando mallet homo non ſacere ſi poſſit impunè. Auſt. contr. Pelag. Epiſt. 2. l. 2. cap 9.There is many a man that doth abſtain from the ſin he loves, and doth practiſe the duties that he hates. For it is with ungodly men in reſpect of Duties, as it is with godly men in reſpect of ſins, They do the things they would not. As they love ſins when they practiſe them not, ſo they hate Duties while they do them: Therefore all that forced ſubjection, which from a principle of an inlightened conſcience is yielded unto God, he rejects, as rather an act forcibly wrought upon them, then any thing done by them. foreign ſignificat & probavit & elegit; electio eſt praecipuus actus voluntatis, & ex comprobatione eligere.But Grace ſaith, I have choſen the way of thy Commandments, thy judgements have I laid before me, Pſal. 119.30. That which a man doth electively with freedom of will, and that if he were to chuſe, he would chuſe again; that is properly the act of the man, when it is with a man towards God and his Law, as with ſome of the ſervants of the Iſraelites in the year of Jubilee, who ſaid, I love my Maſter, and therefore would not go free, p. 27though they might; when a man is left at his liberty, to chuſe another Rule to walk by, yet becauſe there is none in which he ſees ſo much truth and goodneſs as in the will of God, therefore he would chuſe no other to be the guide of his ways. Perfectiſſima ſervitus & obedientia Patri à Filio incarnato praeſtita ſignicatur. Meſſias autem in duali de auribus ſuis loquitur, ad eminentiam ſpiritualis ſuae ſervitutis notandam. Glaſ. Rhet. ſacr. p. 107.So it was with Chriſt, Pſal. 40.6. But mine ears haſt thou boared: It is conceived to be an expreſſion alluding unto that cuſtom, Exod. 21.6. The ſervant that would not go free, his Maſter was to boar his eare thorow with an Awl, and he was to ſerve him for ever. God boared Chriſts ear, as an expreſſion of voluntary and perpetual ſubjection. And whereas under the Law, the ſervant had one ear only boared, Chriſt ſpeaks it in the plural, Mine ears haſt thou boared; and all to ſhew that he did chuſe obedience unto God, Eſay 50.4.5.Isa 50:4Isa 50:5& the will of God as his Rule to walk by: and if he were left to his liberty, he would not go free. As reſpect of ſin to will it, is more then to act it, according to that Rule of Gregory, Gravius eſt peccatum diligere quam facere; So in reſpect of Duty, 'tis more to will then to do, 2 Cor. 8.10. You have p. 28begun not onelyonly to do, but alſo to be willing a year ago.

4. The main power of ſin lies in the will; and therefore the main power of Grace muſt lie there alſo. Ephe. 4.22, 23.Eph 4:22Eph 4:23Sin and Grace muſt have the ſame ſubject, the image of God and the image of the Devil. Now it will appear that the main power of ſin lies in the will, becauſe this of all faculties is moſt deſperately ſhut againſt God and Chriſt. Therefore in all ungenerate men, the blame is ſtill laid upon the will; Mat. 23.37.Matt 23:37I would have gathered you, but you would not. Joh 5.40. Pſal. 81.11. Jer. 44.16.17.John 5:40Ps 81:11Jer 44:16Jer 44:17Ye will not come to me, that ye may have life. Iſrael would none of me. The Word that thou ſpeakeſt to us in the name of the Lord we will not do, but we will do whatſoever proceeds out of our own mouths. And uſually when the underſtanding is convinced, and the conſcience ſilenced, yet the will holds out, and therein the power of ſin doth mainly conſiſt.

If the will write its fiat for ſin, it carries it thorow the whole man; if the will give Duty its non placet, all the faculties are becalmed; none of p. 29them acts for God while the will reſiſts. Act. 7.51.Acts 7:51Therefore men are ſaid to reſiſt the holy Ghoſt. For hardneſs is that a thing does not yield to the touch. Forma duritiei eſt reſiſtentia ſeu vis reſiſtendi tactui ut plane non cedat, vel difficulter cedat, cum exploratio fit per contactum mediatum vel immediatum. Wendel. phy. ſic. part. 1. pag. 548.Durum eſt quod non cedit tactui; the main hardneſs lies in the will, the ſtone of the heart is there. So Auguſtine confeſſeth of himſelf, Cui rei ego ſuſpirabam ligatus, non ferro alieno, ſed mea ferrea voluntate. Velle meum tenebat inimicus, & inde mihi catenam fecerat, & conſtrinxerat me. Confeſſ. l. 8. cap. 5.that this was the great impediment in his converſion; his conſcience was convinced, all his reaſonings were anſwered, & yet the ſpeaking of the will was noli modo, I will, but not now, and ſo I remained, ſaith he, bound with the Iron Chains of my own will.

5. The main work of the Spirit in the omnipotency of it, lies in the will to ſubject it unto the will of God. There is ſaith the Apoſtle, an exceeding greatneſs of power, Epheſ. 1.19.Eph 1:19foreign, that works in them that beleive. Populus erit maxime voluntarius, liberatiſſimo ingenio praeditus, quali ſummos principes eſſe decet.And this power is mainly put forth upon the will, Pſal. 110.3. Thy people ſhall be willing in the day of thy power foreign It is both in the abſtract p. 30and in the plural, Veri Chriſtiani habent Chriſti ingenium, ut ille ſponte ſuâ patri obediebat. &c. Tar. in Pſal. paſſion. Victor que volentes per populos dat jura, &c. Virgil. de Aug. 1 Cor. 5.17. Eph. 2.10.1 Cor 5:17Eph 2:10oblationes voluntariae, ſo rendred, giving themſelves to God as Free-will-offerings: But this is an act of the Spirit in the day of his power, when he puts forth that exceeding greatneſs of power upon the ſoul. Now where the main work of the Spirit is, there the power of his Grace is principally ſeen: But that is mainly upon the will (though there be a new creation in the whole man) therefore the power of godlineſs is chiefly there.

6. Godlineſs doth eſpecially conſiſt in a conformity of our will to the will of God, becauſe when this conformity ſhall be perfected, then ſhall our Graces alſo be perfected. We read Heb. 12.23. Of the ſouls of juſt men made perfect. In Heaven there ſhall be a perfection of all the faculties; but the glory of the Saints is expreſſed by this, Math. 22.30.Matt 22:30that they ſhall be foreign as the Angels of God in Heaven. Now the glory of the Angels doth not conſiſt ſo much in the perfection of their knowledge (though they behold the face of God continually) but in the perfect ſubjection of their wils. Matth. 18.10.Matt 18:10Therefore p. 31Chriſt doth not teach us to pray that we might know ſo much as the Angels, but that we might do his will, Matth. 6.10. Ad modum adimplendi voluntatem Divinam refertur, ſcil. promptè, perfecte, & perpetuò. Cajetan. Splendidiſſimè, celerrimè, efficaciſſimè. A lap. 1 Cor. 13.12.Matt 6:101 Cor 13:12as it is done in Heaven, with the ſame readidineſs, and with the ſame ſubjection of will as they do, going and coming like Lightning, Ezek. 1.14. And when we come to Heaven, though our knowledge ſhall be perfected, for we ſhall know as we are known, yet if there were a riſing of will in the leaſt degree againſt the will of God, the ſoul were not made perfect: And in this did the perfection of the Vaction of Chriſt conſiſt, foreign. Sept. in Eſay 9 6. Joh. 6.38. Joh. 4.34. 1 Joh. 2.20. Pſal. 133.2. A Chriſto Chriſtiani dicimur. h…e. unctionis ſanctae foreign. Pſ. 45.7. Heb. 1.9 non …nim titulum gerunt ſine re; ſed qui dicuntur verè Chriſtiani foreign ctiam obtinent. Glaſſ foreign p. 144.Isa 9:6John 6:38John 4:341 John 2:20Ps 133:2Ps 45:7Heb 1:9that as he was the Angel of the great Councel, and knew perfectly the will of his Father, ſo his will came freely and fully off unto it; I come to do the will of him that ſent me, and to finiſh his work; and it was his meat and drink ſo to do. We partake with Chriſt in the ſame Vnction; the Oyl poured upon him as the head, ran down unto the hem of his garment; that which was therefore the perfection of his Vnction, muſt be alſo the perfection of ours.

p. 32That I may further open this truth to you, there is a double diſtinction to be obſerved: Voluntas Dei una tantū eſt, quia unus eſt Deus per ſuā foreign volens; tamen diverſo reſpectu multiplex eſt. Zanch. de nat. Dei. l. 3. c. 4. q 3.Firſt, of the will of God: Secondly, of the will of man.

1. The will of God here ſpoken of, is threefold, (not that there are three wils in God, for his will as himſelf is but one) But there is a threefold conſideration of the ſame will.

1Firſt, Voluntas praecepti; quam Deus velit fieri à nobis, cujus objectū Officium eſt. voluntas Metaphoricè dicta.There is his commanding will, commonly called the will of his precept, that which concerns mans duty, which God would have us to do. This is the good and the acceptable will which we muſt prove, Rom. 12.1, 2. This is the will of God, even our Sanctification, 1 Theſ. 4.3.

2Secondly, Voluntas propoſiti; quam Deus velit facere de nobis; cujus objectū eventus eſt. Voluntas proprie dicta. A. quin. p. 1. q. 19. a. 11.There is his effecting will, what he himſelf will do in the actings of his providence, and in the Government of the World. For, he works all things according to the counſel of his own will, Epheſ. 1.11. This alſo is in a great meaſure revealed unto us in the Promiſes and Prophecies written in the Scriptures of Truth: But eſpecially p. 33ſince Chriſt took the ſealed Book out of his Fathers hand, Zanch de nat. De…, l 3. c. 4 …einolds in Hoſe. 14. p. 75.Hos 14and looſed the Seals and opened the Book, Rev. 5. Thereby declaring unto his people the ſeveral deſigns that he hath upon the World and for his Church until the time of the end.

3Thirdly, There is his permitting will, Voluntas permittens eſt qua Deus vult malum fieri voluntate tranſeunte in rem permiſſam, cujus objectum peccatum eſt.which concerns all the evill actions of the Creatures, which though they effect, yet God doth permit. They that crucified Chriſt, did act according to Gods determinate Councel: that is, what his will had before determined to permit them to do, Acts 2.23. When the Devil did ſeduce Ahab in his falſe Prophets, Deus ne que vult mala ficri, ne que vult mala non fieeri; ſed vult permittere mala fieri. Aquin. p 1. q. 19. a. 9. Quod Deus non impedit, ideo evenit quia non impedit; & ſi cut nihil boni poteſt eſſe aut fieri, niſi Deo faciente; ita nil mali poteſt caveri niſi Deo impediente. Perk. ab eo dicitur voluntas generalis. Twiſſe vindic. l. 2. p. 127. 140, &c. Aug. de civit. Dei. l. 11. c. 17. de grat. & lib. arbitr. c. 20.21.he did it by the permitting will of God, who ſaid, thou ſhalt perſwade him and prevail, go forth and do ſo. When the ten Kings who make up one body with the Beaſt, in reference to his Civil power, did give their Kingdoms to the Beaſt, it was to fulfil Gods will, Rev. 17.17. It was their ſin, and hath been the great cauſe of all the ſufferings p. 34that have befallen the ten Kingdoms ever ſince, and yet there was an act of Gods permitting will therein, for the accompliſhment of the great deſigns that he had upon the World. Now the power of Grace lies in a ſubmiſſion of the will of the Creature to Gods will in all theſe.

2. The will of man which is to be ſubjected to this will of God, is twofold.

Firſt, foreign.There is voluntas peccati, The will of the fleſh and of the minde, Eph. 2.3. which is nothing elſe but the will of the Devil in the man; Joh. 1.13. Ex voluntate carnes eſt ex propriis viribus intellectus & voluntatis; quae non niſi caro eſt, h.e. corrupta.John 1:13for his luſts ſinners do, Joh. 8.44. This will of man ſtanding wholly in oppoſition to the will of God, and being at emnity and irreconciliable thereunto, is utterly to be rejected, and abſolutely to be denyed.

Secondly, There is Voluntas naturae, which was in Chriſt when he ſaid, Ex voluntate viri, h.e. ex conatibus, deſideriis extra Chriſtum, etiam illorum qui pro viris in mundo, ſc. ſapientiſſimi & ſanctiſſimi habentur. Glaſſ. exegeſis Evangelic. part. 1. p. 593.not my will, but thy will be done: The will of Nature ſought his preſervation: p. 35and that is lawful, ſo it be ſubordinated unto the will of God, which is to be unto the creature the higheſt Rule of goodneſs. Gods will is not to be co-ordinate unto any: Though it be good in it ſelf, it is not to be ſet up equal with Gods will. The ſupremacy is to be placed there alone.

I now come to ſpeak diſtinctly unto each of theſe particulars.

Firſt, The power of Grace is mainly ſeen in the ſubjection of mans will unto the commanding will of God. And ſo Grace in the will ſubjects it unto the will of God, in theſe four Acts thereof.

1. Conſenſus, the conſent of the will. Conſentire eſt cum aliis ſentire & in alterius ſententiam deſcendere; & hoc voluntatis proprium eſt; importat non ſolum determinationempaſſivam, ſed activam. Ante conſenſum praecedit conſilium, &c. Capreol. l. 1. Sent. diſt. 1. q. 2. concluſ. 5. Aquin. 1. 2ae. q. 15. a. 2.3.That is, when the will of God is manifeſted as the Rule of Duty, the will doth not ſtand up in a way of emnity and oppoſition againſt it, but approves it as good and the Rule of goodneſs. Thus it was in Chriſt, Pſal. 40.8. I come to do thy will, thy Law is in the midſt of my bowels. It was indeed a difficult ſervice, for he came to be a ſacrifice, and yet his will conſented p. 36unto the will of God therein: I lay down my life, This commandment I have received from my Father, Joh. 10.18. This ſubmiſſion alſo was in Paul, I conſent to the Law that it is good, Rom. 7.12. Every unregenerate man, when he doth the will of God, Lex quamvis bona auget prohibendo deſiderium malum, & per hoc fit non abſolutionis adjutorium, ſed vinculum criminis. Aug. de ſpirit. & lit. cap. 4. Jam. 2.8.Jas 2:8conſents not to his will; he wiſhes there was no ſuch Law, looks upon the ways of God as unequall, his Commandments grievous: This is a hard ſaying, who can bear it? The conſent of their will, fals not level with the Law as the Rule of Duty: But when a mans will conſents to the Law, not only for the ſoeveraignty of it, as it is a Royal Law, but for the goodneſs of it, I conſent to the Law that it is good, then is the will of man ſubjected unto the commanding will of God.

2. Electio eſt & finis & mediorum: … finis po…a ur pro finc ult…o in communi, de co non eſt d…liberatio: ergo nec electio: at ſi de fine ultimo in particulari ut Deus … v…ſin Dei, de hoc datur deliberatio & deinde electio. Medina in 1. 2ae q 13. a. 3.Electio, the choyce of the will: having once conſented unto the goodneſs of the Law, the will doth chuſe it as that which is beſt, and beſt for him, as the only way to happineſs p. 37and the only Rule of life. This act of ſubmiſſion Davids will puts forth, Pſal. 119.30.173. I have choſen thy precepts. The word in the Original foreign doth ſignifie both examinavit & elegit, to try and examine, and upon tryal to chuſe. Every man doth chuſe what God he will ſerve, and by what Rule he will walk. The Lord will not force himſelf upon any man; he doth deal with a reaſonable creature in a Covenant way, Deut. 26 17. Electio ſequitur judicium quo aliquid reputatur me…us in ordine ad finem. Aquin. 1. 2ae. q. 13. a. 3.Deut 26:17unto which the Election and the Conſent of the Creature is eſſentially required: The Lord doth not only give them a Law: for that is an act of Soveraignty and binds, whether the Creature conſent or no: but in a Covenant, the conſent of the Creature is neceſſarily included. Burg. vin. dic. legis, p 121.The terms of the Covenant are offered to him and ſubjected to his choyce. Neither dare I embrace that Doctrine that Adams conſent was not neceſſary unto the firſt Covenant, becauſe he was bound to accept what God did require; for he was bound freely to conſent to the terms of the Covenant, as he was bound freely to obey the precepts of p. 38the Law; but yet his conſent did conſtitute a Covenant between God and him, which elſe had remained a Law only. That God did indent with Adam as a publike perſon, the word is clear; and that Adam knew upon what terms he ſtood; or elſe he was ignorant of the nature of his Covenant, (which were dangerous to affirm) and ſo did neither know the neceſſity of his obedience, nor the danger of his fall. Now when the ſoul doth chuſe the will of God as beſt, and beſt for him; herein doth his ſubjection to the commanding will of God further conſiſt.

3. Intentio eſt in aliud tendere; & inde pertinet ad id quod movet ad finem; eſt ergo actus voluntatis. Aquin. 1. 2ae q 19. a. 7. Intent…o & electio ſunt idem motus; fed in … diſtinguuntur, quod intentio primò ſertur in finem, deinde in media; electio vero primò attingit medium, & deinde finem. Medina 1. 2ae. q. 12 a. 4. Pſal. 17.3. Acts 11.23.Ps 17:3Acts 11:23Intentio, The intention of will: The Law being conſented to as good and choſen as beſt for us; then the aym and the bent of the will is to walk in all things according to this Rule. It is that which he intends in his whole courſe. Paul proves the goodneſs of his conſcience by this. Heb. 13.18. That he was willing in all things to live honeſtly: This was the conſtant intention and bent of his will, and p. 39when the Saints do otherwiſe, it is praeter intentionem; for they are ſtedfaſtly purpoſed to keep his Precepts, and with full purpoſe of heart they cleave to God; when they fall, they are overtaken, Gal. 6.1. It is by way of ſurprize, as that which they intended not. I do that which I would not, Rom. 7.19. Therefore the regenerate part which is born of God, doth not ſin. It may be over-born by the fleſh, and led Captive, but it conſents not to it. The bent and intention of the will is againſt it all the while. Daven. in col. 1 10. Sufficit quod praeceſſerit illa intentio; & in habitu retineatur, licet in ſingulis actibus non cogitetur, &c.Some of our Divines do diſtinguiſh between an habitual and an actual intention, and they ſay though there cannot be always an actual intention of God and his glory, yet there muſt be always an habitual, a conſtant purpoſe of obeying God, and ſubmitting to his Law in every thing: for the power of Grace cannot ſtand with a purpoſe of ſinning.

4. Imperium, Homo non agit ex neceſſitate naturae ſed liberè, ſc. modò rationali, hoc eſt, modo imperii. Ad imperium requiritur dictamen ultimum intellectus practici; & ſtante efficaciâ imperii voluntas liberè movetur. Cumel. de volunt. p. 50.The power and the command of the will; The will is the p. 40leading faculty, it hath a ſtrang ruling power over the man: it commands all the faculties of the ſoul Imperio politico; all the members of the body Imperio deſpotico. It commands the underſtanding to ſearch, the memory to retain, the affections which are as it were the ebbings and flowings of the will, to go out, towards thoſe objects the will is ſet upon. If the will move towards any object, the eye looks, the hand works, the feet haſte towards it, with all manner of readineſs and unweariedneſs, becauſe the will commands it.

We have all known how powerful the commands of the will were, and how unwearied in ways of ſin, Mich. 7.7. … … foreign Ad malum manus … reddun, ſc. apta… peritas, …. Merde. foreign. Sept.Mic 7:7when we did evil with both hands earneſtly, fulfilling the wills of the fleſh and of the mind. Therefore Rom. 7.5. Sin is compared to a Husband, and the Soul to a Wife, becauſe the will of ſin is the law of the ſoul. And as it is in ſin, ſo tis in Grace alſo; Grace being the Law of the mind, Rom. 7.23. And the end of the Law is Obedience. Now though Grace be in the whole ſoul, yet the Commanding power of it p. 41is chiefly in the will. For Grace doth act in the ſoul according to the nature of every faculty. In the underſtanding ſearching into the will of God as the Rule of Duty; in the memory laying up the Commandments as the greateſt treaſure; I have hid thy Law in my heart. In the affections alſo, the ſoul goes out to it; Oh how do I love thy Law! thy precepts are my delight, I hope in thy word, I have rejoyced in thy Teſtimonies more then in all riches. But the commanding power over all theſe, comes from the will; therefore the Law of the minde is mainly ſeated in that faculty which commands the man. Now when this imperium of the will is exerciſed over the whole man (for the Law of God bringeth all into ſubjection thereunto as the Rule of Duty) then is mans will brought into a perfect and compleat ſubjection unto the will of God.

Ʋſe. If the power of godlineſs doth mainly conſiſt in the ſubjection of our will to the commanding will of God: This ſerves as an Exhortation mainly to place your Religion therein. Godlineſs conſiſts p. 42not in reaſoning and Diſputing, but in willing and doing; when there is much inquiry what the will of God is, with a reſolution of will not to do it, that the Lord hates; as they did in Jeremiah 42.5, 6. The Lord be a true and a faithful witneſs between us, (ſay they to the Prophet) If we do not according to all things for the which the Lord thy God ſhall ſend thee to us, whether it be good, or whether it be evil, we will obey the voyce of the Lord our God; and yet after ſo ſolemn calling God to witneſs upon their ſouls, they ſay, Jer. 44.16. The word that thou haſt ſpoken unto to us in the name of the Lord, we will not hearken to it; but we will certainly do whatſoever goeth out of our own mouth. To enquire what the will of God is as a Rule of Duty, to no other end but with the greater obſtinacy to oppoſe it, and neglect it, is the greater abomination, and the Lord abhors it.

To enforce this Exhortation of ſubjecting our wils to the commanding will of God, we may take theſe conſiderations.

1. Conſider: The Commands of God p. 43are the higheſt teſtification of the ſoveraignty of God. The Lord hath an abſolute ſoveraignty over the Creatures. He is the only Potentate, King of Kings, and Lord of Lords, 1 Tim. 6.15. And this ſoveraignty lieth mainly in two things: In his Decrees, appointing the Creatures to their ends, and in his Laws, preſcribing their ways; and the ſubjection of the will of man, or a receiving of the Law into the will, is the higheſt honour to the Law, and the greateſt acknowledgement of the ſoveraignty of the Law-giver; Sub lege factus eſt quia ſponte ſe interpoſuit ad eam patri cōpenſationem reddendam, nec ſolum formam ſervi accepit ut ſubeſſet, ſed etiam ſervi mali ut vapularet. Parker de deſcenſu. l. 3. 52. Gal. 4.4.5.Gal 4:4Gal 4:5we ſee it in the Lord Jeſus Chriſt: he was in his perſon not bound to the Law, therefore there was a ſuperlegale meritum that followed upon his obedience: yet his ſubjection unto the Law was the higheſt honour done to the Law, and his receiving the Law into his will (Pſa. 40.8. Thy Law is in the midſt of my heart) was the greateſt acknowledgment of the ſoveraignty of God; for whatſoever honours the Law, exalts God, and ſets him upon him his Throne, which is never done till the Law commands the will, which is the commanding faculty of the ſoul.

p. 442. Herein the power of the Law is moſt gloriouſly ſeen, in that it can ſubdue the will; for till then, the man is never overcome: you may kill him, but you cannot conquer him. There may be a kind of force and violence offered unto the other faculties; the underſtanding may be overcome with light, which though it would it cannot keep out (for there is a principle in all men to be willingly ignorant, 2 Pet. 3.5.2 Pet 3:5and to impriſon Truths in unrighteouſneſs, Rom. 1.18.Rom 1:18becauſe they hate the light:) The conſcience alſo may be awakened, though men endeavor to their utmoſt to ſpeak peace to themſelves, Eſay 50.11.Isa 50:11to kindle a fire of their own, and compaſs themſelves about with their own ſparks: but the will is ſo free, that no kinde of violence can be offered to it. Therefore the conqueſt of the will is always by its own conſent; as a woman by her own conſent comes into ſubjection to her Husband: this ſubduing of the will, is that wherein the power of the word mainly conſiſts; its called the power of God to ſalvation, Rom. 1.16. That is, it is the inſtrument by which he puts forth the p. 45exceeding greatneſs of his power; though there be a great power put forth in the common works upon the other faculties: yet when Omnipotency works by the word, it appears mainly in this, it ſubdues the will.

3. Herein properly the liberty of the ſoul conſiſts. If the Son make you free, you ſhall be free indeed, Joh. 8.36. Liberty therefore is a priviledge which the Saints receive by Grace. Now this liberty of a Chriſtian, though it be radicaliter in intellectu, yet it is formaliter in voluntate: The proper ſeat of Liberty is the will. Now this Liberty doth not conſiſt in an abſolute indifferency either to chuſe or refuſe without a reſpect to the end. There is an indifferency indeed ſervato ordine finis, Voluntas eò liberior eſtquò gratiae Dei ſubjectior fuerit. Aug. Epiſt. 89.with a continual reſpect to the utmoſt end, the chief good; now what is the way that leads to this chief good? what is the Rule that directs to this utmoſt end? is it not the word of God? Melior eſt cum totus ad haeret at que conſtringitur incommutabili bono, quam cum inde vel ad ſeipſum relaxatur. Gibeu. de libert. creat. l. 1. cap. 3. Libertas eſt amplitudo ex adhaeſione ad Deum, quae tantò major & illuſtrior, quantò propius ad Deum acceſſerimus.Therefore this the ſoul is to be acted p. 46by, and therein its liberty conſiſts: when the will is acted by any inferiour Rules, ſo long the man is under bondage. Therefore when we come to Heaven, our wils ſhall be acted wholy by Gods will; therefore our Liberty ſhall be perfected; where the Spirit of the Lord is, there is liberty (ſaith the Apoſtle) 2 Cor. 3.17. The reaſon is, becauſe where the Spirit is, the ſoul is enlightned by the word of God, and the will ſubjected thereunto; in which properly doth conſiſt the Liberty of the man.

4. The ſubjection of our will unto the will of God doth pro hoc ſtatu perfect our obedience. Our beſt Services are mixed with many imperfections, Lava lachrymas meas Dominc. Aug. Job. 1.1. foreign vide Caryl in loc.Job 1:1that our prayers had need be perfumed, our tears waſhed, and a ſacrifice offered daily for the iniquity of our holy things; yet is there a kinde of perfection in the obedience of the Saints in this life. Ignorantia & infirmitas vitia ſunt quae impediunt voluntatem; nunc delectatur, nunc non delectatur, ut noverit non ſuae facultatis eſſe ſed divini muneris. Aug. de peccat. merit. & remiſſ. l. 2. c. 17.The Philoſopher obſerves that there is Duplex aequalitas, rei & p. 47voluntatis; now though in reſpect of the thing, we ſhall always fall ſhort of the Law, yet the ſubjection of the will makes the Law and the heart even, though in the actions there are many defects. Rom. 7.19.20. 2 Cor. 8.10.12.Rom 7:19Rom 7:202 Cor 8:102 Cor 8:12And the Grace of the Goſpel accepts the will for the deed.

5. It is the ſubjection of our will to the commanding will of God, Matth. 11.30.Matt 11:30which only makes the ways of God ſweet, and the commands of God eaſie. David ſaith, The Law was ſweeter to him then the hony. Chriſt ſaith, Pſal. 19.10. 1 Joh. 5.3.Ps 19:101 John 5:3My yoak is eaſie, and my burthen light; The Commandments are not grievous; and it is the ſubduing of the will works all this. Omnia quippe fiunt charitati facilia; cui uni Chriſti ſarcina levis eſt; aut ea una eſt ſarcina ipſa quae levis eſt: Durae ſunt timori, leves amori, &c. Aug. l. de nat. & grat. c. 69.What a man does willingly, he doth with eaſe and delight: Whereas a ſmall thing done againſt the will, is looked upon as a very burthenſome ſervice: It was no great labour for Haman to lead Mordecai's Horſe, yet it was a very burthenſome and an offenſive ſervice, becauſe his will was againſt it.

6. It is willingneſs that brings the reward. Eſth. 6.13.Esth 6:13A Diſpenſation of the p. 48Goſpel was committed to Paul: and if I do it willingly (ſaith he) I have my reward, foreign. Ariſt. Ethic. l. 4. cap. 1. Libentèr & ex animo, ipſum amans Evangelium & fructum Evangelii quaerens. Eſt.1 Cor. 9.17. Some preach Chriſt of Envie, and ſome of good will, and they only have the reward of their ſervice, Phil. 1.15. Therefore the Apoſtle exhorts thoſe that feed the Flock of God, and have the overſight of them, to do it not by conſtraint but willingly, 1 Pet. 5.2. And Paul would have Philemon to grant his requeſt, not of neceſsity, but willingly. Philem. 14 And the reaſon of all is this, becauſe if we do it willingly, we have our reward: But unwilling ſervices are neither accepted nor rewarded.

There remain three great queſtions concerning the commanding will of God, very neceſſary to be ſpoken of, before we conclude this point.

Queſt. Queſt. 1. Some will be ready to ſay, I finde it very hard, yea impoſſible to nature to bring my will into p. 49ſubjection unto the will of God; Quis coram Deo innocens invenitur, qui vult fieri quod vetatur, ſi ſubtrahas quod timetur? Ac per hoc in ipſa voluntate reus eſt, qui vult facere quod non licet fiert. ſed …de… non facit quia impunè non poteſt fi cri. Nam quantum … ipſo eſt mall…t non eſſe juſtitiam peccata prolnbentem, at que punientem. Et u… que ſi mall… non eſſe juſtitiā; quis dubitaverit quod ctiam ſi poſſet auferiet? Ac per hoc quomodo juſtus eſt, juſtitiae talis inimicus; ut eam ſi poteſtas detur praecipientem auferat; ne comminant… vel judicantem ferat? Auſt. Epiſt. 144. Lex carer eſt ſpiritualis & vere infernus; concluſus non odit peccatum, ſed carceren odit, & ex corde dolet ſur ſe non liberum eſſe & poſſe furari. Luth. in Gal. 3.22. Pſal. 2.3. foreign. Sylburg. Etym.Gal 3:22Ps 2:3my underſtanding is often convinced, my Reaſons anſwered, my Conſcience over awed; and yet my will doth riſe againſt my own convictions; that though I am forced to acknowledge, that it is the truth of God, yet I would not have it ſo; but that is duty which I would not have a duty: and that is a ſin which I would not have a ſin, and therefore I hate the Law of God; and if it were in my power I would blot it out of the Book, that it might never ſtand upon record againſt me: It is with me in this as it is with the Devils, Jam. 2.19. They believe & tremble; The word foreign exhorreſcunt, notes a high degree of horror and fear, which doth proceed from a high degree of conviction; and yet the oppoſition of their wils is as great againſt the Law of God, as ever it was; And their conviction doth raiſe up their ſpirits to p. 50a direct oppoſition; that their faith ſerves to no other end, but to raiſe the malice and ſtrengthen the obſtinacy of their wils. I do many times abſtain from ſin in the act, which my ſoul loves, and I do perform many acts of duty which my heart is not in, but draws back from God in the whole performance; and ſo as Auſtin obſerves, In ipſa intus voluntate peccat, qui non voluntate, ſed timore non peccat: Spira did complain of a wound upon his will; which is the greateſt plague that follows upon ſin, and the greateſt Judgement of God inflicted upon the ſinner: Seeing therefore there is in my will ſuch a continued oppoſition; how ſhould a man get his will brought into ſubjection, and into a full and compleat ſubmiſſion unto the will of God?

Anſw. Anſ. Epheſ. 2 3. Job 34.37. Eſay 40.12. Ezeck 2.3, 4. Gen 49 6. Jer 44.16. Luk. 19 27. 2 Tim. 2.26.Eph 2:3Job 34:37Isa 40:12Gen 49:6Jer 44:16Luke 19:272 Tim 2:26Whoſoever ſhall ſeriouſly conſider the wills of the fleſh, that are in a man, the rebellion, ſtoutneſs of heart, ſelfwilledneſs, though againſt reaſon, and in all this from the ſnare that Satan hath upon the wils of men, leading them captive according to his own will, he p. 51may well ſit down diſcouraged and ſay, How can theſe things be? how is it poſſible that ever the will of man ſhould be ſubjected unto the will of God? Sub lege eſt qui timore ſupplicii quod lex minatur, non amore juſtitiae ſe ſentit abſtinere ab opere peccati: nondum liber nec alienus à voluntate peccandi, in ipſa enim voluntate reus eſt, qua mallet ſi fieri poſſet: non eſſe quod timeat, ut libere faciat quod occultè deſiderat. Aug. de nat. & grat. cap. 57. Nihil erat aliud quam velle …re, ſed velle fortiter & integre, non ſemiſanciam hac at que hac verſare & jactare voluntatem, partem aſſi… gentem cum alia parte cadente luctantem. Multa faciebam quae aliquando volunt homines & non valent. Faciliùs obtemperabat corpus tenuiſſimae voluntati, quam ipſa ſibi anima ad voluntatem ſuam magnam in ſold voluntate perficiendam. Aug. Conf. l. 8. cap. 8.ſome compulſory ſubmiſſion there may be by a ſpirit of Bondage, and from a principle of ſlaviſh fear: ſome lazie velleity unto duty there may be, from the common convictions of the ſpirit; grounded upon hopes of happineſs and heaven, and thereby may be raiſed a languid and incompleat will; yet tis ever with ſome ſecret exceptions and reſervations; but to have the will brought to a total and chearful ſubmiſsion, to an univerſal reſignation to the commanding will of God, ſurely this muſt be the finger of God, and the work of an Almighty power, which works both the will and the deed, Phil. 2.13. Si Deus per gratiam non dederit voluntatem, nunquam poteſt homo in Deum velle credere. Fulg. p. 52And as it is a work of Almighty power, Cor pr…mum naſcentibus in utero formari trad…t Plin. l. 11. c. 37. primo ammari, Va. leſ. l. 2. contr. medi… c. 6. Hebraet totum reg men ham… n… … buunt & ow… … … mam in cord… coll…care vid…ntur. Flac. clavis ſcrip. part. 1. pag. 176. Math. 19.26.Matt 19:26ſo it is a work that God hath undertaken; I will take away the heart of ſtone, and I will give an heart of fleſh, Ezek. 36.26. What is meant by a heart of ſtone? we are to underſtand voluntatem in vitiis obfirmatam, a will hardened and obſtinate in evil: and by a heart of fleſh voluntatem gratiâ & ſpiritu docilem & renovatam: A will renewed, ſubdued, and made pliable by the Spirit of Gra…e. This is only Gods gift, Gods work, which though it be impoſsible to man, yet with God all things are poſſible.

Now the way which commonly the Lord takes to ſubdue the will of man to his commanding will, is by theſe ſteps and degrees.Jer. 31.33. 2 Co… 3.3. Epheſ. 1.17. foreign. Ariſt. Ethicl. 1. cap. 13.Jer 31:332 Cor 3:3Eph 1:17

1. There is an act of ſpiritual illumination, inlightning the underſtanding, ſeriouſly and ſavingly to apprehend the truths of God, and the things of eternity: For the will being in its own nature potentia coeca, it can chuſe nothing without a dictate of the underſtanding going before. I conceive it therefore a truth, that the will doth neceſſarily p. 53follow the ultimate aa1. Voluntas à ſola ſimpl ci apprehenſione non movetur, ſed ult…ius requiritur ju…licium pract. cum. Aquin p. 1. q. 83 & 1. 2ae. q 77. Medina 1. 2ae q 9. a. 1. 2. Judicium practicum diſtinguitur in jud cium denunciativum & executivum. Navarret. controv. to. §. 1. 3. Ʋltimo d…ct …mine poſito. voluntas neceſſariò determinatur, & t…men libere mov tur. c…nt. …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. bbCollyrium ocu…orum medicina eſt, & ad ſpiritualis coec. tatis noſt…ae medelam eleganter transfertur. Gloſſ. Rhet. Sacra. pag. 340. Imo…tra à Deo clarum conſpectum myſteriorum Dei, & reram futuraru…. Grotius in Apocal. foreign. Sylburg. in foreign.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, p. 54ccforeign proprie ad intellectum pertinet. unde foreign.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 at que doctrinae accomod…mus aſſenſum. Gratia praevenit hominis voluntatem bonam, nec eam cujuſquam invenit in corde ſed ſacit. H…mines ad ſ…ipſ… omnipotentiſſunâ voluntate convertit, ac v…lentes ex notentibus ſecit. Aug. Epiſt. 107. De grat. & libero Arbit. cap 16. C…r eſt camera omnipotentis r…g…. Corda fideli… 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, p. 55the 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. Its true that Grace doth not in this life take away bbIn 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 C…erum in Philip. 2.12.13.Phil 2:12Phil 2:13omnem 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 liberū arbitrium, non opponemus unde fit liberum. Qui oppugnat gratiam illuminantē, qua noſtrum ad declinandum à malo & faciendum bonum liberatur arbitriū, ipſe arbitriū ſuum adhuc vult eſſe cap tivū. Aug. Epiſt. 107.Matt 12:20victory 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 p. 56Spirit of Liberty, Eccleſ. 12.3. Extremā viſus imminutionem; quam indigitat per obſcurati… 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.Eccl 12:3doth 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 **foreign dicitur, id quod cauſam dat ſummi gaudii. Joh. 15.11 & 17.13. Grot. in Heb. 1.9.John 15:11John 17:13Heb 1:9Oyl 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 p. 57the 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. foreign Duobus verbis redditur à Sept. foreign. Exod. 22.16. foreign & foreign. Deut. 11.16. Conrad. Kirſher. Ne que 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.Exod 22:16Deut 11:16Job 31is 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 the Spirit, Gen. 9.27. The allurements of the Spirit, Hoſ. 2.14. The word in both places is foreign which ſignifies to perſwade, or intice, or blandiendo decipere, to deceive one by fair words. It is uſed ſometimes in a good, ſometimes in an evil ſence: Sometimes for the allurements of Satan in ways of temptation, though he doth meet with the will of man wholly determined by a principle of evil, as it is in all unregenerate men; yet to act this will, he hath his perſwaſions and enticements. Job 31.27. If my heart hath been ſecretly enticed: Beſides the determination of a mans will to ſin, there are allurements of Satan, which act this will with more chearfulneſs, and delight. p. 58So it is with the Spirit of Chriſt, he hath his ſecret perſwaſions and allurements, which facilitate the work of the will, which is in a great meaſure determined to good before hand. Cant. 6.12. Or ever I was aware, my ſoul ſet me in the Chariots of my willing people. For ſo much the word that we render Amminadib doth ſignifie, when the heart is caught up, and ſtoln away after Chriſt, fully and freely, we know not how. This is a further way that the Lord uſeth to make his people willing in the day of his power.

4. By giving a man an experimental taſte of the comfort, peace, ſweetneſs, and ſecurity that is in holineſs and the ways thereof. Therefore we read in Scripture of ſpiritual ſenſes of the Saints. They are ſaid to have their ſenſes exerciſed foreign, Quid eſt iſle ſenſus ſpiritualis? eſt ſpiritualis rerum divinarum expe rientia; qua in nobis ipſis per gratiam Dei ſentimus & guſtamus in corde noſtro bonitatem & amorem Dei; ex qua quam vera certa que ſit tota divina ſapientia experimur. Zanch. in Philip.Heb. 5.14. And the Apoſtle prays, Phil. 1.9. That they may abound in all knowledge foreign and in all ſence. Experience is nothing elſe, but p. 59the bringing of things to ſence, and thereby tryng the truth and goodneſs of them. Therefore what we have brought to ſenſe, we call an experiment. Spiritual experience therefore is a bringing of things to a ſpiritual ſenſe: And this is a very glorious work of the Spirit, thereby bringing on the will to chuſe the things of God, and to go out to them more abundantly, in which it hath formerly found ſo much ſweetneſs and contentment: And though there be a taſte that unregenerate men have let into the ſoul by the common works of the Spirit, taſting the good Word of God, and the powers of the world to come, Heb. 6.4. Yet this taſte is but of the good things that come by them, not of the goodneſs that is in them. Now there is nothing in the world doth carry the bent of the will towards an object with greater eagerneſs then this, that it hath taſted, and knows what is in it, and that the man is not deceived. It is ſo in the ways of ſin; an experimental taſte of the ſweetneſs of it doth draw out the heart, and engage the will, much p. 60more then the bare notion and contemplation could do. As Plutarch reports of the Gauls, when they had once taſted the ſweet Wine of Italy, they were never ſatisfied till they had conquered, Vini, olei & liquaminis exportatio lege Imperiali interdicta eſt; ne Barbari guſtu illecti promptiùs invaderent fines Romanorum. Leg. 1. Cod. quae res exportari non debeant.and poſſeſſed that Land, where ſuch excellent Vines grew. And for that cauſe the Lord ſent ſearchers before into the Land of Canaan, that the people taſting the precious fruits of that good Land, of which they had ſuch clear and manifold promiſes, they might be the more encouraged and quickned at the command of God to enter, what hardſhips or oppoſitions ſoever they met withall in that enterprize.

The Hiſtorian therefore hath obſerved of the Inhabitants of Chyna; Exteri in loca regni interiora non admittuntur; Boterus in Catalogo Imperiorum.tantum in oris maritimis conceditur commericum. They admitted none to Trade in the heart of the Kingdom, but onelyonly upon their Borders, and in maritine Towns: leaſt the goodneſs and riches of their Land being diſcovered, ſhould ſtir up in the Neighbour Nations a deſire to invade p. 61them. It is therefore generally made by Interpreters, an impolitike vainglory in Hezekiah, to ſhew his Treaſures unto the Embaſſadors of the King of Babylon, 2 King. 20.12.13.2 Kgs 20:122 Kgs 20:13thereby to inflame their deſires to become Maſters and Owners both of his Land, and of his Treaſures, which ſhortly after they did. Whoſoever he be, whoſe heart doth riſe againſt the Law of God, and whoſe will doth not ſubmit thereunto, look up unto the Spirit of Chriſt, for the putting forth of theſe acts upon the ſoul: For the more or leſs the Spirit doth exerciſe theſe, the more or leſs is the will brought into a conformity unto the will of Chriſt. And this is the main ground of the differing degrees of Grace in the Saints, which doth conſiſt in a conformity of our will unto the will of God.

Queſt. Queſt. 2. It may be further ſaid, that there remains corruption in the beſt men, and that in the will as well as in any of the other faculties. The Law of the members comes forth from the will, as well as the law of the minde. A godly man finds in himſelf a twofold p. 62will, that he cannot do the things he would, Gal. 5.17. Godly men may ſin preſumptuouſly; therefore David prays againſt it, Pſal. 19.13. The word in the original foreign ſignifies à ſuperbis, ſo that preſumptuous ſins are made up of two things:

1. They are ſins againſt knowledge, in which the will is engaged; 'tis ſinning wilfully, not ignorantly.

2. When the Law of God oppoſes a man in this way of ſinning, and his heart doth riſe againſt it, through pride and contempt of the Authority of God. And the word foreign keep back, notes a proneſs thereunto in the beſt men, if if they be not reſtrained by Grace. They may ſin with deliberation, conſent, delight.

How then ſhould a man know whether he doth ſin with the whole conſent of will? How ſhould a man diſcern that there is Grace in the will, when there are conſtant riſings and oppoſitions againſt the will of God? How ſhould a man be able to ſay, my whole heart is not in it? though I ſleep yet my heart wakes; how ſhould a man be p. 63able to diſcern Grace in the will even then when there are the ſtrongeſt actings of the will for ſin?

Anſw. Anſw. It is true while we live here, there will be a mixture of corruption in the will, as well as in any other faculty. For Grace and ſin are mixed in the ſame ſoul, as wine and water in the ſame cup; there is no part of it perfect wine, or perfect water. Hereafter indeed the will ſhall be perfectly ſet free and determined only unto good for ever, as it is in the Angels and the ſouls of juſt men made perfect. For that is Liberty which comes neareſt to the nature of God, who is the moſt free Agent. Therefore that which the Schoolmen call Libertas contraria confiſting in a poſſe velle bonum vel malum, a power to will good or evil, this is not properly liberty, neither did the liberty of Adam in his Creation conſiſt therein. aaQuid erit liberius libero arbitrio, quando jam non poterit ſervire peccato; quae futura erit homini, ſicut facta eſt Angelis ſanctis, merces meriti? prima libertas erat poſſe non peccare; noviſſima autem erit multò major, non poſſe peccare. Aug. de cor. & grat. cap. 11. Liberum arbitrium eſt eadem facultas cum voluntate, idem que objectum ſortita eſt. At objectum voluntatis eſt bonum. Objectum ergo liberi arbitrii bonum eſt. Potentia peccandi ne que libertas eſt, ne que pars libertatis. Gibenf. de libert. creat. l. 1. cap. 31.For liberty p. 64is a perfection, it is in God, in Chriſt, in the Angels; but à poſſe peccare, a power to ſin, is an imperfection, which ſhall be taken away in Heaven, and the ſoul determined perfectly to that which is good for ever. Yet while we live here there will be a double principle in the will, and ſin will act therein as well as in the reſt of the faculties; yet a man that will obſerve, may diſcern the actings of Grace, in his will even in the midſt of the workings of corruption; and that by theſe three rules.

1. Before the ſin; the intention of the will of the Saints is in all things to pleaſe God, Act. 24.16. 2 Cor. 1.11.12.Acts 24:162 Cor 1:112 Cor 1:12Heb. 13.18. bbAngelicam perfectionem non aſſequor; foreign ſaltem habeo; ſtudium ſerium honeſtè converſandi in omnibus actionibus vitae. Par. Gratia in renatis eſt habitualis intentio placendi Deo in omnibus; nec in eodem corde moratur cum propoſito peccandi. Daven. in Col. 1.10.Col 1:10We truſt, foreign, we are perſwaded, or we are confident that we have a good conſcience in all things; upon what is this perſwaſion grounded? he adds foreign willing in all things to live honeſtly, 2 Cor. 5.9. We labour ccforeign ab honoris appetitu originem trahit; uſu tamen traductum eſt, ad omne id quod magno ſtudio & contentione agimus. Grot. in Rom. 15.20.Rom 15:20foreign, we ambitiouſly labour, that whether p. 65preſent or abſent, we may be accepted of him. That is, this is the conſtant bent of our ſoul, foreign. Chryſ. in loc. foreign. Oecum.the ſerious intention of our will, always to walk worthy of God unto all well pleaſing, Col. 1.10. And in this doth ſincerity property conſiſt; that whenſoever a godly man ſins, he is ſurprized and overtaken, Gal. 6.1. contrary unto his general purpoſe, and the habitual bent of his will, as hath been formerly mentioned.

2. In the very act of ſin; there is a principle in the will that doth riſe againſt it, that doth not approve of what is done, foreign. Chryſoſt. in Rom. 6.12.Rom 6:12though by the power of temptation and corruption it be overborn. Rom. 7.15, 16, 17. The good that I would, I do not; but the evil that I would not, that do I. There is ſomething in the will that doth riſe againſt it, even when a man doth it. Indeed in the very act of ſinning, it is hard to diſcern it. As in water hot on the fire, though by reaſon a man knows that there is a principle of cold in it, yet at preſent it is hard to diſcern it: So, there is a principle, a bent of the will for God even when its led captive. For the will is p. 66not over-come. For if there were a total and an univerſal reſignation of the will to ſin, it were no more a captivity, this would conſtitute ſin in dominion; but when a man is under force, that he can ſay, my will did never wholly conſent to it; for that which is born of God doth not ſin, the regenerate part doth never ſin, or conſent to ſin, even when ſin is acted by the unregenerate part; but he can ſay, though I ſleep, yet my heart wakes, Cant. 5.2. Therefore it is not I that do it, Aliud eſt non habere peccatum, aliud non obedire; Aliud eſt implere quod praeceptum eſt, aliud eſt per quendam conatum ſaltem id agere quod ſcriptum eſt. Non ſic manet peccatum ut ejus non ſit facta remiſſio; ſed manet ſuperatum & peremptum ſi non illicitis conſenſionibus reviviſcat. Aug. de peccat. & remiſſ. l. 2. c 28.but ſin that dwelleth in me, I am not wholly over-come. It is but a forced ſubjection, my whole will is not in it.

3. foreign. Chryſoſt. in Rom. 7.Rom 7After the act, the man allows not what he hath done, Rom. 7.15. What I do, Iallow not; foreign I know not with the knowledge of allowance and approbation. Sin may ſo far by the power of temptation overcome the will, as to lead it captive to conceive, p. 67and commit with ſome kind of conſent and delight, but poſt factum ſcelus agnoſcitur. After the act, a godly man allows it not. The temptation for the preſent may prevail, and after the ſin committed, he may ſeem for a while to approve the act; we ſee it in David, Vitium iracundiae objecerat Deus; Jonas ſibi in ſua inſania indulget. Quum talis contumaciae exemplum cernimus in ſancto viro; quanto magis quiſ que noſtrū metuere debet? Calvin.and Jonah, cap. 4.9. who juſtified his preſent paſſion, againſt the expoſtulations of God, I do well to be angry even unto the death, but he lay under the power of the temptation all the while, and was not yet come to himſelf after ſinning; but when a man comes to himſelf, he reviews the ſin with more ſelf diſplacency and abhorrencie then ever he was carryed after it with love before. As we ſee in Peter, he went out and wept bitterly; and in David (though the matter of Ʋriah was the great blemiſh of his life, 1 King. 15.5.1 Kgs 15:5He was upright in all things ſave in the matter of Uriah) yet afterward it coſt him broken bones before he recovered his peace. For Grace in a godly mans heart is as a Fountain, Matth. 12.35. Jer. 6.7.Jer 6:7A good man out of the good treaſure of his heart foreign caſts out good things. The metaphor p. 68is taken from a fountain caſting forth of water. If you caſt mud into a Fountain, foreign ſignificat vel ruptum reſarcire, redint…grare, Matth. 4.21. Mar. 1.19. omnibus numeris abſolutum reddere ut nihil deſit aut rodundet, vel membrum luxatum ſuo loco reponere. …eza.Matt 4:21Mark 1:19it will never ceaſe till it work it ſelf clear again, Gal. 6.1. foreign ſet him in joynt again. A godly man under ſin, is as one that hath a bone out of joynt, always in pain till it be ſet again in its own place. Theſe are the Rules by which a man may know, whether there be an habitual conformity in his will unto the commanding will of God, even then when the actings of the man fall contrary and croſſe thereunto.

Queſt. Queſt. 3. But ſome man may ſay, I bleſs God my will is ſubdued unto the will of God, that I am ready to ſay, be the command never ſo difficult, be the ſervice never ſo unpleaſing and unacceptable to fleſh; ſpeak Lord for thy ſervant heareth, Here I am, ſend me, Iſay 6 8. But while we live here, we know but in part; there is a great blindneſs in our minds, foreign. § 15.that we know not what the will of God is; veritas in puteo; In ſome caſes the will of God lies deep. Nazianzen, Orat. 29. p. 69branches all things under three heads: 1. Some things we know: 2. Some things we daily ſtudy and endeavour to know: 3. Some things are reſerved for glory in the life to come.

By this means I am many times at a loſs in my own thoughts, my way is hid, I know not whether to turn aſide to the right or the left hand. In ſuch caſes how ſhould I do to know what the good and perfect and acceptable will of God is?

Anſw. Anſw. Herein I ſhall give you firſt ſome general Rules; ſecondly, ſome more particular directions.

Firſt, The general Rules are clearly laid down in the word, and they are theſe:

1. I muſt not do the leaſt evil to promote the greateſt good; which is the Doctrine of the Apoſtle, Rom. 3.8. Becauſe there is no good that can recompence the evil of ſin, that being the greateſt evil. If there could any good come by ſin, that could recompence the evil of it, that might be embraced; but **Ad ſempiternam ſalutem nullus ducendus eſt opitulante mendacio: non enim malis convertentiū moribus ad bonos mores convertendus eſt. L. ad Conſentium de mendacio. c. 21. Mallem mundus à peccato Gehennam intrare quam pollutus in coelum.Auſtin hath determined, p. 70that if the ſalvation of the world might be procured by one officious lye, Cōditionaliter intelligendū eſt, & hoc moderamine, ſi id ſalvâ pietate liceat. Glaſſ. Rhet. Sacr. p. 477. Dilectionis hunc eſſe perpetuum limitem ut ad aras uſ que procedat; quod ſi ergo in Deo, non extra Deum diligimus, nunquam erit nimius noſter amor. Cal. It is not to be underſtood of a ſeparation from the Spirit and Grace of Chriſt; but from the glory and the comforts of Chriſt. If he had deſired the firſt, he had ſinned; for we ſhould not deſire to be in a ſinful condition to ſave all the world. Burroughs Moſes choiſe, p. 523. 524.the world was rather to be deſtroyed then the ſin committed. And Anſelm profeſſeth he ſhould count Hell a good peniworth, if exchanged for a ſin. Hell being only contra bonum creatū, Sin contra bonum increatum; The one againſt a created, the other againſt an uncreated good. Neither can I look upon that Interpretation as ſtrained of that place, Rom. 9.3. I could wiſh my ſelf accurſed from Chriſt for my kinſmen according to the fleſh; That is to be ſeparated from him in happineſs, though not in holineſs. Its true, happineſs and holineſs cannot be ſeparated, neither could Paul be ſeparated from Chriſt in either. And that Rule of Luther is true, Amor extatious procedit etiam ad impoſsibilia. Love may carry a man to deſire things impoſſible, but not things unlawful. But for the Apoſtle to have wiſhed himſelf to have been ſeparated from Chriſt in holineſs, had been a ſinful wiſh, and therefore not to be deſired for the higheſt good whatſoever.

p. 712. The greateſt evil of ſuffering is to be choſen, rather then the leaſt evil of ſinning. Therefore it is made a fruit of Moſes Faith, that he choſe rather to ſuffer then to ſin, Heb. 12.25. And its made a great part of their wickedneſs to chuſe iniquity rather then affliction. Job 36.21. foreign cum foreign dilectionem rei denotat in comparatione alterius minùs dilectae, cum animi affectione & complacentia. Cocceius in loc. Nemo poteſt convincere aliquando eſſe mentiendum, niſi qui poterit oſtendere aeternum aliquod bonum obtineri mendacio. Sed tanto quiſ que ab aeternitate diſcedit, quantò à veritate diſcordat. Aug. de mendac. cap. 7.Job 36:21If there be any thing that doth appear to be a ſin, we muſt ſay with Cyprian, In re tam ſancta nulla eſt deliberatio, I am concluded under the will of God, I cannot do this great wickedneſs and ſin againſt him.

3. Non omnes leges quas Magiſtratus condit ſubditorum obligant conſcientiam; non tantum obedire recuſant Apoſtoli; ſed etiam declarant ſe teneri ad non obediendū; eſt miniſter Dei, eſt foreign non igitur obligant leges ad ea quae Deus declaravit illicita; & quod in legibus Reip. declaratū eſt injuſtum at que iniquū. Caſpar Streſo com. pract. in Act. Prov. 29.25.Prov 29:25We muſt in all things obey God rather then man, Acts 4.19. If the command of man doth fall croſs to the will of God; then you muſt not be the ſervants of men. Therefore were the people of Iſrael oppreſſed and broken in Judgement, becauſe they willingly walked after the Commandment of their p. 72Rulers, Hoſea. 5.11. I confeſs the fear of man is a ſnare; but whenſoever it is objected, we are to ſanctifie the Lord God in our hearts, making him our dread and our fear.

4. In ambiguis licet charitas ſemper deligat meliorem partem: tamen vitio non caruit Rebeccae dolus; ſciebat immutabile eſſe decretum quo electus & adoptatus fuerat Jacob; cur non patientèr expectat, dum reipſa confirmet Deus quod è caelo pronunciavit? Calv. in Gen 27.5. Saepè fieri poteſt ut hoc velit homo malâ voluntate, quod Deus vult bonâ, &c Aug. enchir. c 101. Deus non tantū juſſerat ut tolleret idololatriae authores, verū etiam ipſam extirparet; ille caede contentus alteram mandati divini partem prorſus neglexit. Ita quod à Jehova praecipitur à Jehu efficitur, ſed non ex eodem principio, non eodem animo & intentione. Tarnov.Gen 27:5Good intentions will not juſtifie bad actions, neither will good actions bear out evill intentions. For the intention is not the Rule but the Commandment; and if that be tranſgreſſed, it matters not what our intentions are. Rebecca had a good intention in putting Jacob upon an unlawful way of getting the bleſſing. For the Lord had ſaid, the elder ſhall ſerve the younger; but her good intention doth not juſtifie her action. And on the contrary, Jehu did a good action, but with an evil intention: Therefore as from him, the Lord abhors it. Reformation in Rulers upon Politick principles, ſubjecting the things of God unto ſecular ends, though the action be good, yet it is rejected of God, becauſe the intention is evil.

p. 735. Sinete ſapientes hujus mundi alta ſapientes & terram lingentes ſapienter deſcendere, in infernum. Bern. de vit. ſolit. Ipſa eſt profeſſio veſtra quaerere Deū Jacob non communi hominum more, ſed quaerere faciem Dei quam vidit Jacob. Bern. ibid. foreign. Chryſoſt. Illud Grotii dilutum eſt, fruatur quiſque ſua ſententia, Rom. 14.6.Rom 14:6We muſt not follow a multitude to do evil, Exod. 23.2. The word foreign doth ſignifie either quantitatem continuam, or diſcretam, either magnitudinem or multitudinem. Thou ſhalt not follow great men to do evil, for there is no example will bear a man out againſt the command of God. Or, thou ſhalt not follow a multitude. Man being as a drop of water emptied into the Sea, carryed to and fro as the Tide goes, this alſo will not bear a man out, when the will of God is manifeſted to the contrary.

6. In doubful caſes, via tutior eſt eligenda, its good to go the ſafeſt way; whatſoever a man doth, he ought to be well perſwaded in his own heart. For, whatſoever is not of Faith is ſin, Rom. 14.5.6. It is dangerous for a man in the things of God, not onelyonly to act with an erring but with a doubting conſcience.

Secondly, The more particular directions for a man that deſires to know the will of God in doubtful caſes, are theſe:

1. Be renewed in the ſpirit of your p. 74minds, Rom. 12.2. For it is the ſpiritual man only that hath ſpiritual diſcoveries. Pſal. 25.14. Job 29.4. foreign ad arcanum conſilium refert quod inter ſocios ejuſdem regni aut Reipub. conſortes tractari ſoleat. Proprietas illa ſecreti indicare videtur internam quandam divinarū re…ū contemplationem, colloquia ſecreta, &c. Pined. 2 Pet. 1.19. Pſ. 73 16.17. Hoc eſt in coetum in quo ſonat verbum Dei, & ubi cauſae oſtenduntur cur Deus Eccleſiam velit eſſe cruci ſubjectam, & impios in hac vita florere patiatur. Mallor. Dan. 9.1.2.Ps 25:14Job 29:42 Pet 1:19Ps 73:16Ps 73:17Dan 9:1Dan 9:2It is unto him only that the Spirit hath under-taken to be foreign the guide of his way. The ſecret of the Lord is with them that fear him. And there are ſecrets of his Covenant, and ſecrets of his Providence. God takes delight to reveal himſelf to his people in the day of their ſtreights. Schola crucis eſt Schola lucis. But it is otherwiſe with the ungodly men; the Lord ſuffers them to grope in the dark, as though they had no eyes. And in difficult caſes, he doth not only hide his own face, but he hides their way alſo from them.

2. Search the Scriptures of truth, Joh. 5.39. For they are a light ſhining in a dark place. And the more we are in the dark, the more need we have to have recourſe to this light. David met with a paſſage of providence that he could not ſatisfie his ſpirit in; now he goes into the ſanctuary of God where the Word was read and opened; there he underſtood the end of the men and the matter. Daniel conſulted the Scripture p. 75concerning the return of the Captivity; and whenſoever the people of God have been in the dark, they have had recourſe unto this light.

3. Lay aſide all received Traditions whatſoever. For he muſt have nothing to do with the will of man, that comes to enquire the will of God. For he that enquires of God, and ſets up his Idols in his heart, Ezeck. 14.4. Veniat verbum Domini, veniat & ſubmittemus etiamſi nobis eſſent ſexcenta colla, &c. Baldaſſ. Ep. ad Oecolampad.the Lord will anſwer him according to the multitude of his Idols. Your underſtandings muſt not be blended with contrary impreſsions, nor your hearts byaſſed with former intentions; you muſt come clean paper to the Lord, that he may write what he will; you muſt lay apart all malice and guile, and ſuperfluity of naughtineſs, that you may receive the word with meekneſs, James 1.21. Perit omne judicium cum res tranſit in affectum. The judgement is bribed and ſo blinded, when the affections are pre-engaged.

4. Have an eye of Faith upon that promiſe, Joh. 16.13. The ſpirit ſhall lead you into all truth. It is not made to the Apoſtles only, as ſome of our own Interpreters have well obſerved, but it belongs p. 76unto all the Saints; Into all truth, non abſolutè, as if they ſhould know all truth, Daven. de judice & norma fidei, p. 98. Promiſſio haec ad eos ſolos pertinet qui feſe ſubjiciunt magiſterio ſpiritus.for here the beſt know in part, but in omnem veritatem neceſſariam, into all truth needful for the guide of their way. Obſerve therefore and attend unto the ſecret hints and ſpeakings of the Spirit. For this promiſe ſhall be fulfilled unto none but thoſe that ſubject themſelves unto the guidance and direction of this ſame Spirit.

5. Be much in Prayer, to ſeek a way. Thus did Ezra in a great ſtraight, Chap. 8. v. 21. We faſted and prayed to ſeek of him a right way for our ſelves, our little ones, and all our ſubſtance. So doth David, Pſal. 143.10. Teach me to do thy will, teach me thy Statutes: Let thy good Spirit lead me, &c. There are ſtrange intimations that the Spirit gives to the Saints as a return of prayer. And it is a ſtrange boldneſs that they have in prayer when they go unto God upon this ground. 1 Sam. 23.10.11.12.1 Sam 23:101 Sam 23:111 Sam 23:12As we ſee in David, Shall Saul come down to Keilah, and ſhall the men of Keilah deliver me up? I beſeech p. 77thee tell thy ſervant. And 1 Sam. 9, 15. Occultè revelaverat; ſic enim in aurem dicimus quod ecccultū eſſe volumus. A Lap. Aurem revelare eſt aliquid indicare. 1 Sam. 20.2. Job 36.10.1 Sam 20:2Job 36:10The Lord told Samuel in his ear: As friends uſe to impart ſecrets each to other; God did of old appoint unto his people the Ʋrim and Thummim, that they might enquire of him and receive directions aaNum. 27.21. 1 Sam. 28.6.Num 27:211 Sam 28:6from him in doubtful caſes. That means bbEzra 2.63. Nehe. 7.65. Vox ſubmiſſa de caelo delapſa, unde futura didicerunt; quae poſt Prophetiam ſemper audita fuit tempore Templi ſecundi. Matth. 17.3. Act. 9.4. Jo. 12.28. Schindler in foreign Ad dexteram Dei ſedet amictu ſacerdotali; ſacerdotalis enim Baltheus fùit. Rev. 1.13. Bright.Ezra 2:63Matt 17:3Acts 9:4John 12:28Rev 1:13ceaſed through the ſin of the people in the Captivity of Babylon, and was afterwards ſometimes ſupplyed until Chriſts time by a voyce from Heaven, which the Hebrews did call foreign Theſe extraordinary ways of revealing the minde of God to his people are ceaſed; but in the ſubſtance of them they remain. We have ſtill a high Prieſt over the Houſe of God, and he weares the Ʋrim and Thummim upon his Breaſt-plate, which remains unto his holy Ones unto this day. And with this high Prieſt we are to conſult in all the difficulties and doubtful caſes that we meet with in our way.

6. If yet thy heart be doubtful, be not over haſty in acting, but having ſought direction from God, be willing p. 78to wait for a return. Eſay 30.18.Isa 30:18For the Spirit is a free agent, and will be as well waited for in the point of direction as of conſolation. Judicium ſignificat quid tempus poſtulat; quid conveniat perſonis & circumſtantiis. Eccleſ. 8.5.6. Joan. Coch.Eccl 8:5Eccl 8:6It may be the Lord will not give an anſwer preſently, but thy darkneſs ſhall continue, as Pauls Thorn in the fleſh, after he had beſought the Lord thrice. He that believes, in this caſe alſo makes not haſte: So bleſſed are thoſe that wait for him: Miſericordiam exercet Deus juxta aequitatis leges. Farer.Thou ſhalt afterward be clear in that, of which now thou doubteſt: and thou ſhalt act with quietneſs and comfort in that, in which now thou canſt not ſee thy way. Which you are the rather to obſerve, Spes longanimitatem, unanimitatem charitas, fides magnanimitatem operatur. Bern. de aſcent. Dom. Serm. 5. Omne conſilium in feſtinatione captum, ſtultitia eſt. Proverb. Hebr.becauſe what you do in haſte without ſufficient direction, you may with Spira repent by leiſure.

And ſo much for ſubmiſſion to the Commanding will of God.

We now come unto the ſecond conſideration of Gods will, which is effecting; and the obſervation is:

Doct. That the power of godlineſs is ſeen much p. 79in ſubjecting the will of man to the effecting will of God.

And herein we muſt ſpeak unto theſe three things.

Firſt, The Rule of Gods acting is his own will.

Secondly, That godlineſs in the Creature doth conform his will thereunto: And wherein theſe acts of conformity do conſiſt.

Thirdly, The grounds or Arguments why our will ought in this alſo to be ſubjected unto the will of God.

1. God works all things according to to the counſel of his own will, Epheſ. 1.11. The will of his precept is the Rule of all our actions; Decretum eſt vel providentiae, ſc. de rerum omnium creatione, conſervatione & gubernatione. Vel decretū praede. ſtinationis,the will of his purpoſe the Rule of all his actions. There is a double Decree of God. Firſt, general, which is the purpoſe of God for the ordering of all things: For nothing comes to paſs at an adventure: Secondly, ſpecial, which is the purpoſe of God concerning men and Angels. ſc. de ereaturarum rationalium ſtatu aeterno. Alting. loc. com. part. 1. p. 58.But there is nothing comes to paſs but it fals under a Decree, which being an act of his will, this is the Rule of all the actions of p. 80God, Pſal. 135.6. Whatever the Lord pleaſeth that doth he in Heaven and in Earth, in the Sea, and in all deep places.

This effecting will of God doth extend

Firſt, Unto Election and Reprobation; Seeing we were all made of the ſame clay, and yet one makes a veſſel to honour, and another unto diſhonour. When Jacob and Eſau came out of the ſame loyns, yet he ſaith, though Eſau was Jacobs Brother, Dei beneplacitum eſt prima regula omnis juſtitiae moralis in Deo erga creaturas ut & bonitatis & miſericordiae. Rhaetorfort. exercit. p. 332. Electio proprie non eſt actus miſericordiae, nec reprobatio actus juſtitiae, ſed Dominii.yet I loved Jacob, Mal. 1.2. He will have mercy upon whom he will have mercy. There is no reſiſting his will: All is attributed unto the ſoveraignty thereof, Rom. 9.18.

Secondly, unto Vocation and effectual calling, when all men were alike born dead in treſpaſſes and ſins, that ſome ſhould be called out of the world, that the Lord ſhould catch **Heb. 2.16. foreign eſt eos apprebendere qui in ſummo verſantur diſcrimine, & eos injecta manu aſſerere. Cameron Myroth.Heb 2:16after ſome, when he let others p. 81go, Heb. 2.16. the word foreign ſignifies: That the Lord ſhould in this manner catch after ſome, Gen. 17.21. Foedus Deinil aliud eſt quam divina declaratio de ratione percipiendi amoris Dei, & unione ac communione ipſius potiendi. Coeceius de foedere & teſtam. Dei theſ. 1. §. 5. Si ad effectū plantationis Evangelii & rigationis aſpicitur, aliud actum eſt cum eis quorum exteriores aures corporali voce pulſatae ſunt: aliud in iis quorum interiorem ſenſum Deus aperuit, & in quorum corde poſuit fidei ſundamentum, dilectioniſ que fervorem. Proſper ad Capitul. Gallor cap. 5.Gen 17:21when he lets others fall into perdition; that he will eſtabliſh the Covenant with Iſaac, but not with Iſhmael, though both in the Father had an equal Title to it: it is only of his own will, that he begets us, Iam. 1.18. Ioh. 1.13. We are born, not of bloods, (it is ſpoken of our new birth,) nor of the will of the fleſh, nor of the will of man, but of the will of God.

3. In giving of the meanes of Grace: Eph. 2.14.Eph 2:14If he will encloſe the Church in the Garden of Iudah, fence them about, Lex Moſaicae inſtar ſepti erat, quo populus Judaicus cuſtodie batur, & paries intergerinus quo à Gentibus ſeperabatur. Gloſſ. Rhet. Sacr. pag. 388. In voce foreign eſt Metonymia; & cauſam inimicitiae denotat, ob quam Gentes ab Iſraelitis ſpernchantur. Grot. in loc.keep out all other people by a Partition Wall; his name ſhall be only known amongſt them: but as for the Heathen they ſhall have no knowledge of his Law; In Jury is God known, and his p. 82Name is great in Iſrael. foreign verbum Sept. uſitatiſſunum. 1. Diſſimulatienem denotat, cum quis diſſimulat quaſi non videat. Deut. 22.1, 3 4. foreign. &c. Zach. 1.12. foreign, &c. 2. contemptum. Deut 3.26. foreign. Pſal. 78.62. foreign, &c. Conſule Grot. in loc. Caryl in Job 3.4.Deut 22:1Deut 22:3Zech 1:12Deut 3:26Ps 78:62Job 3:4To them he hath committed the Oracles of God, Rom. 3.3. But for the Gentiles, the times of that Ignorance he did winke at, ſuffering all Nations to walk in their own ways, Acts 17.30. And as for the calling of the Gentiles unto the fellowſhip of the Church, it was a myſtery hid in God from Ages and Generations, which was the reaſon that the Jews did ſo much ſtumble at it, forbidding them to preach to the Gentiles, to fulfil their ſins always, that ſo wrath might come upon them to the uttermoſt. It was onelyonly hid in the breaſt of God, and there can be no reaſon given for it but his will. We are to ſit down and admire the depth of his wiſdom, and his counſels which are paſt finding out. And now the Goſpel is preached all the world over, that the Lord ſhould cauſe it to rain upon one City and not upon another, to carry the word about as Clouds, Amos 4.7. Ʋt oſtenderet, nihil in hac re fortuitum eſſe, nihil caſu, nihil temere fieri; ſi nihil omminò pluiſſet, de providentia Dei minùs cogitaſſent. Druſ. in loc.Amos 4:7that they might drop fatneſs, to ſet it up in a place, and thereby exalt that place p. 83to aaProverbialis eſt locutio Graecis & Latinis, pro eo quod eſt rebus florentibus & illuſtri loco eſſe; Cui contrarium eſt foreign, ſc. ad infima loca; quo fortunarum everſio ſignificatur. Grot. in loc. In ſublimiorem aliquem honoris & poteſtatis gradum eveni. Mede in Apoc. 11.12.Rev 11:12Heaven, Math. 11.23.Matt 11:23and-then to remove it again, forſake his Tabernacle and thereby bring them down to Hell: to take a people to himſelf, as he did the ſeven Churches of Aſia, and the Church of Rome, and afterwards to call them bbHoſe. 1.9. Eccleſia non eſt uni loco aut populo affixa; ſiquidem qui modo erat Dei populus, ſuâ infidelitate ac impietate illo nominis honore ſe reddit indignum. Tarn. in loc. Non relicti ſunt à Deo ut relinquerent Deum: ſed reliquerunt & relicti ſunt; ex bono in malum propria voluntate mutati ſunt. Proſper ad capit. Gallor. cap. 3.Hos 1:9Loammi: To remove firſt the Ordinances, and then the Church, to pluck down the hedge thereof, and let it be trodden down, and the people to be left in the ſame darkneſs in which before they were; To ſet a ccforeign eſt foreign, Gal. 4.26. Heb. 12.22. foreign; id eſt, Eccleſia Chriſtiana; quam etiam caeli nomine deſignat Apocal. Stellae ſunt qui Doctorum officio funguntur. Stellae cadentes ſunt Doctores à veritate deficientes. Grot. in Math. 24.29. Rev. 1.20.Gal 4:26Heb 12:22Matt 24:29Rev 1:20Star in ſuch an Orb, and then to remove him to another place at his pleaſure; That ſome ſhould have abundance of means of Grace, while others ſit in darkneſs, and the ſhadow of death: And which is ſtrange, that the Lord ſhould give the means to one place, and deny it to another, which p. 84he did fore-ſee would have reaped more fruit by it if they had enjoyed it. As we ſee in ddNotandum hoc; non ſemper in hac vita contingere ut male ſit Evangelti contemptoribus, ſeverius enim actum eſt in hac vitâ cum Sodomitis, Ty…s & Sidoni…s quam cum harum urbium civibus, &c. Cartw. De poenitentia intelligi debet in ordine ad poenam temporalem; ſolet enim Deus parcere & poenas avertere reſipiſcentibus, ut Nin…tis. Par. in loc.Capernaum, Thou art exalted up to Heaven, thou ſhalt be brought down to Hell. For if the mighty works that have been done in thee, had been done in Tyre or in Sodom, they would have repented; and yet Capernaum repented not. To cauſe it to raine upon the Wilderneſs, and not upon the furrows of the Feild, herein the will of God muſt be ſubmitted to.

4. In reſpect of natural parts and abilities of body or mind. When all men were alike corrupted in Adam, and therefore did deſerve to be given over to the ſame fruits and effects of ſin. Adam in paradiſo expers peccati, capax Dei, cui crat orbis ſub…ectus, nullus infeſtus, l…b… an…mus, & viſibilis Deus. Proſper de vita contemplat. l. 2. cap. 18. Si quod Ad…m perdid…t, poſteritas non amiſit, ipſum ſolum laeſit peccatum ejus, & non genus humanum; ſed emnes in eo peccaverunt: & praevaricationts merite, tota ejus propago damnata eſt. Omnes igitur quod Adam perd…dit, perdiderunt. Proſper ad excepta Genuenſ. ad dub. 3.For in Adam the ſin of all men is equal; and where ſin is equal a man would think in reaſon, the fruits and effects of ſin ſhould p. 85be ſo alſo. Now for one to have great, high, improveable parts, and theſe beautified with gifts infuſed, and many acquired habits; another man to have a dark ſoul, low parts, a weak apprehenſion, a dull fancie, an injudicious minde, a frail memory, a feeble body, when another ſhall be able with Achitophel to give Counſel like an Oracle of God, and with Herod to ſpeak as if he had the tongue of an Angel, it is only the effecting will of God that puts the difference.

5. For one to be called to a high place, to be born to a Kingdom, to be exalted above his Brethren, as Diamonds above Pebbles, as Gold above the common duſt of the Earth; And another man to be born upon a Dunghill; one bred up in ſcarlet, Lam 4.5.Lam 4:5and fed delicately; another man ſet with the Dogs of the flock, digging up Mallows by the buſhes, and eating Iuniper roots; Job 4.30. Act. 17.26. Ʋt eo modo v…hementius commendaretur ſocietatis unitas vinculum que concordiae, cum non tantum naturae ſimilitudine, verum & cognationis affectu homines necterentur. Auguſtin. de civit. l. 12. c. 21.Job 4:30Acts 17:26it is only the will of God that makes the difference: for he hath made p. 86of one blood all Nations that are upon the face of the whole earth.