the World For he works all things according to the counsel of his own will Ephes 1.11 This also is in a great measure revealed unto us in the Promises and Prophecies written in the Scriptures of Truth But especially since Christ took the sealed Book out of his Fathers hand Zanch de nat Deâ— l 3. c. 4 â—einolds in Hose 14. p. 75. and loosed the Seals and opened the Book Rev. 5. Thereby declaring unto his people the several designs that he hath upon the World and for his Church until the time of the end Thirdly There is his permitting will Voluntas permittens est qua Deus vult malum fieri voluntate transeunte in rem permissam cujus objectum peccatum est which concerns all the evill actions of the Creatures which though they effect yet God doth permit They that crucified Christ did act according to Gods determinate Councel that is what his will had before determined to permit them to do Acts 2.23 When the Devil did seduce Ahab in his false Prophets Deus neque vult mala ficri neque vult mala non fieeri sed vult permittere mala fieri Aquin. p 1. q. 19. a. 9. Quod Deus non impedit ideo evenit quia non impedit si cut nihil boni potest esse aut fieri nisi Deo faciente ita nil mali potest caveri nisi Deo impediente Perk. ab eo dicitur voluntas generalis Twisse vindic l. 2. p. 127. 140 c. Aug. de civit Dei l. 11. c. 17. de grat lib. arbitr c. 20.21 he did it by the permitting will of God who said thou shalt perswade him and prevail go forth and do so When the ten Kings who make up one body with the Beast in reference to his Civil power did give their Kingdoms to the Beast it was to fulfil Gods will Rev. 17.17 It was their sin and hath been the great cause of all the sufferings that have befallen the ten Kingdoms ever since and yet there was an act of Gods permitting will therein for the accomplishment of the great designs that he had upon the World Now the power of Grace lies in a submission of the will of the Creature to Gods will in all these 2. The will of man which is to be subjected to this will of God is twofold First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is voluntas peccati The will of the flesh and of the minde Eph. 2.3 which is nothing else but the will of the Devil in the man Joh. 1.13 Ex voluntate carnes est ex propriis viribus intellectus voluntatis quae non nisi caro est h.e. corrupta for his lusts sinners do Joh. 8.44 This will of man standing wholly in opposition to the will of God and being at emnity and irreconciliable thereunto is utterly to be rejected and absolutely to be denyed Secondly There is Voluntas naturae which was in Christ when he said Ex voluntate viri h.e. ex conatibus desideriis extra Christum etiam illorum qui pro viris in mundo sc sapientissimi sanctissimi habentur Glass exegesis Evangelic part 1. p. 593. not my will but thy will be done The will of Nature sought his preservation and that is lawful so it be subordinated unto the will of God which is to be unto the creature the highest Rule of goodness Gods will is not to be co-ordinate unto any Though it be good in it self it is not to be set up equal with Gods will The supremacy is to be placed there alone I now come to speak distinctly unto each of these particulars First The power of Grace is mainly seen in the subjection of mans will unto the commanding will of God And so Grace in the will subjects it unto the will of God in these four Acts thereof 1. Consensus the consent of the will Consentire est cum aliis sentire in alterius sententiam descendere hoc voluntatis proprium est importat non solum determinationempassivam sed activam Ante consensum praecedit consilium c. Capreol l. 1. Sent. dist 1. q. 2. conclus 5. Aquin. 1. 2ae q. 15. a. 2.3 That is when the will of God is manifested as the Rule of Duty the will doth not stand up in a way of emnity and opposition against it but approves it as good and the Rule of goodness Thus it was in Christ Psal 40.8 I come to do thy will thy Law is in the midst of my bowels It was indeed a difficult service for he came to be a sacrifice and yet his will consented unto the will of God therein I lay down my life This commandment I have received from my Father Joh. 10.18 This submission also was in Paul I consent to the Law that it is good Rom. 7.12 Every unregenerate man when he doth the will of God Lex quamvis bona auget prohibendo desiderium malum per hoc fit non absolutionis adjutorium sed vinculum criminis Aug. de spirit lit cap. 4. Jam. 2.8 consents not to his will he wishes there was no such Law looks upon the ways of God as unequall his Commandments grievous This is a hard saying who can bear it The consent of their will fals not level with the Law as the Rule of Duty But when a mans will consents to the Law not only for the soeveraignty of it as it is a Royal Law but for the goodness of it I consent to the Law that it is good then is the will of man subjected unto the commanding will of God 2. Electio est finis mediorum 〈◊〉 finis poâ—a ur pro finc ultâ—â—o in communi de co non est dâ—liberatio ergo nec electio at si de fine ultimo in particulari ut Deus 〈◊〉 vâ—sin Dei de hoc datur deliberatio deinde electio Medina in 1. 2ae q 13. a. 3. Electio the choyce of the will having once consented unto the goodness of the Law the will doth chuse it as that which is best and best for him as the only way to happiness and the only Rule of life This act of submission Davids will puts forth Psal 119.30.173 I have chosen thy precepts The word in the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth signifie both examinavit elegit to try and examine and upon tryal to chuse Every man doth chuse what God he will serve and by what Rule he will walk The Lord will not force himself upon any man he doth deal with a reasonable creature in a Covenant way Deut. 26 17. Electio sequitur judicium quo aliquid reputatur meâ—â—us in ordine ad finem Aquin. 1. 2ae q. 13. a. 3. unto which the Election and the Consent of the Creature is essentially required The Lord doth not only give them a Law for that is an act of Soveraignty and binds whether the Creature consent or no but in
great ends thereby to try and prove the obedience of the Saints such works are a stumbling block unto ungodly men and thereby a great difference is put betwixt them and others It is as great a judgment to stumble at the works as it is at the word of God 2. We are to consider the dangerous use that the devil makes of an unquiet spirit he loves it being unto him a sutable habitation Ephes 4.27 Let not the sun go down upon your wrath neither give place to the devill If once a mans spirit be in a disturbed frame there is a doore set open for Satan to enter at and the use that he doth make of such a frame of spirit is commonly this 1. He doth hereby keep the soul in a continual tumult that a man shall not be able to make a supplication unto God it shall disturb him in all his duties See it in Jonah ch 4. v. 2 3. when his spirit was in an unquiet frame see what an angry pecvish prayer he made and offers up unto God No man is fit to have communion with God that hath not the command of his own spirit 2. Another use the devil makes of it is this to imbitter a man against God and all the Instruments that God doth use This we finde to be in Saul 1 Sam 16.14 The Spirit of the Lord departed from Saul and an evil spirit from the Lord vexed him So that all the actions that afterward he did were by the impulse of the evil Spirit It is observed by Interpreters that this was a perverse and melancholy temper into which Saul was cast by Satan through the just Judgement of God It was saith Peter Martyr something more then natural Vel si antea in eo fuerit â bono Spiritu reprimebatur It is reported of Dioclesian the Emperour out of meer melancholy and discontent he gave over the Government of the Empire and be took himself to a private life because he could not root out the Christians whom with the uttermost violence he had persecuted This was the Judgement that befell Nebuchadnezzar for seven years he lived the life of a beast and was banished the society of men secundum imaginationem suam though not secundum imaginem And therefore Ierome observes his figure and shape was not changed for he saith My understanding returned unto me Ostendit non formam se amisisse sed mentem he lost not the shape but the understanding of a man being given up to a melancholiness and madness delivered over to a delusion and rage of the unclean spirit Suitable to which the Lord threatens Deut. 28.28 The Lord shall smite thee with madness and with blindness and with astonishment of heart To be delivered over to the discontents of a mans spirit is the next way thereunto There is a degree of madness in all the ways of sin There is madness in the heart of a man while he lives Eccles 9.3 And these were not Judgements proper and peculiar to those times but such as the Lord will inflict also in all Ages suitable to their discontents But in an especiâ—â— manner this is to be taken noticeâ—â— in the fourth and fifth Vial when the Vial is poured out upon the Sun Rev. 16.9 Men were scorched with heat and blasphemed the name of God There is no element whose torment is so exquisite as that of fire as Herodotus reports of the Atlantici men that live under the South Pole qui omnibus diris solem execrantur because they are scorched by it therefore it is called the Torrid Zone The Holy Ghost notes by it as Brightman observes Mirae inusitatae erunt acerbitates a strange kind of bitterness of spirit shall be poured out upon men in Judgement So in the fifth Vial which is upon the Seat of the Beast Men shall gnaw their tongues for pain and blaspheme the God of heaven Gnaw their tongues prae rabie furore their grief and rage shall be such as they shall gnaw their tongues and gnash their teeth as wicked men in hell are said to do yet this is the plague that shall follow they shall blaspheme the God of heaven Non est existimandum apertam fore blasphemiam It shall not be open direct blasphemy but as Antichrist doth open his mouth against God his name his worship his tabernacle his Church and his Saints they that dwell in heaven To be given up to either of these is the common use the devill makes of all the discontents of the spirits of men at any of the dealings of God 3. Satan makes use of it to this end to make their lives uncomfortable for they have no peace in their dayes no comfort in their callings because their wills are engaged against the will of God and God carries on things against them and they cannot attain their end but every thing in providence falls cross and therefore they are exceedingly displeased they have no joy in their lives for men may rise up to such discontent that their very lives may be a burthen to them Psalm 112.10 The horne of the righteous shall be exalted with honour the wicked shall see and gnash their teeth and melt away The word in the original signifies to melt by degrees not all at once but by little and little It is the same word that is used of the melting of wax before the fire Psalm 68.3 So that mens rage and discontent shall consume them It shall be such a constant griefe and vexation of spirit And this shall be the misery of those that are enemies to the two witnesses Revel 11.12 having been brought to a low ebb they shall lie dead for three years and a halfe and then they shall ascend up into heaven that is be exalted unto the highest honour by a voice from heaven that is supremi magistratus jussu and their enemies shall behold them The devill could not wish a man a worse mischife then that his heart should be engaged against any work of God that he will carry on and be greived to see it prosper Acts 4.2 It is said that they were greived that the Apostle taught the people There cannot be a greater mischiefe befall a man then this which is the ground which inrages the devill himself and is the cause of all the blasphemy in hell that their minds are contrary to the will of God which yet they cannot withstand 4. Satan makes this use of it to keep men off from receiving direction from God let God speak what he will the soul is in a disturbance cannot hear as it is to speak to a man in a tumult so it is with the noise and the rising that is in a mans heart Exod. 6.9 It was a welcom message a man would think to men in affliction that God would deliver them and that they should inherit the promise made to their fathers yet they hearkned not to Moses because of the anguish and bitterness of their spirits This
A TREATISE Shewing the Subordination of the WILL of MAN Unto the WILL of GOD. By that eminently godly able and faithfull Minister of Christ WILLIAM STRONG lately of the Abbey at Westminster The greatest part Printed with his own Marginal Quotations in his Life Time and now published by Mr. Rowe Master Manton and Master Griffith LONDON Printed by R.W. for Francis Tyton at the three Daggers in Fleetstreet near the Inner Temple-Gate 1657. To the Reader Good Reader THere are two things always in competition for the throne God and Self lay aside God and Self steppeth in as the next Heir there are four undoubted priviledges and prerogatives which belong to God and are as it were the flowers of the Crown of Heaven not to be alienated or communicated to any creature these are to be the first cause upon whom all things depend in their being and operation the chiefest good and so to be valued above all beings interests and concernments in the world the highest Lord to sway all things by his Laws and Providence the last end in which all things do at length terminate and centre Now the great Idol of the world Self as Reuben went into his Fathers bed seeketh to usurp this peculiar honour which is only due unto God we seek to justle him out from being the first Cause by self-dependance the chiefest good by self-love the highest Lord by self-self-will and the last end by self-seeking in other Treatises already published the Author hath pleaded Gods Right against Self as he is chiefest Good he now pleadeth his soveraignty against self-will as he is the highest Lord we own God as the highest Lord by a willing and full obedience to his Laws and an absolute subjection to the dominion of his providence the one is holyness and the other is patience that which we call Religion is nothing else but the right poyse of the will or the setting of it in its due and proper place to have our Created wills steered and guided by the rule and measure of the divine and uncreated will which is the supream reason of all things usually the great contest between us and God is Ierem. 44.28 29. whose will shall stand or be supream his or ours and hence come rebellious murmurings and discontents and all the confusions that are in the world and it will never be otherwise till the creature learn to keep its rank and place and we say with our Lord Jesus Father not my will but thine be done This Treatise as it deserveth respect from the nobleness of the subject of it so for the advantage it hath of other pieces of the Authors already Printed for whereas they were made up from his own private Notes not intended for publike uses and some few supplies from them who could best take after him in preaching this was fitted and prepared for the press yea and as to the greater part of it actually Printed during the Authors life and the reason of its not being finished then was be cause some things in it especially that which concerned the permissive will of God and our duty under it requiring deep consideration and great exactness made the Author delay the publication of it Now this is intimated not only to commend the Work to thy acceptance but to give thee some account of that disproportion which possibly may be discerned between the former and latter part of the Book for though the materials be equally weighty throughout yet the former part being printed whilest Master Strong lived seemeth to have more of lustre and ornament in it Now the good Lord work us to a more submissive frame of spirit every day and accomplish the whole good pleasure of his will in our souls We are thine in the Lord Jesus John Rowe Tho. Manton George Griffith The Table of the Scriptures Chap. Vers Page Genesis 1 2 154 9 27 57 49 10 171   See marg Exodus 6 3 107 21 6 27 23 2 73 28 39 267 32 6 133   See margent 34 29 106 Leviticus 26 24 138   See margent  41 93 Deuteronomy 13 6 211 16 20 287 33 3 273 1 Sam. 2 31 92 3 18 114 9 15 77 10 27 325 16 1 108  14 291 1 Kings 19 11 299 21 25 211 2 Kings 9 6.8 174 10 13 102  14 ibid.  31 179   See margent 1 Chron. 21 1 210 2 Chron. 35 21 103  22 ibid. Nehemiah 5 8 250 Job 1 21 98 22 21 296 Psalms 8 6 105 10 14 93 19 13 62.283 22 15 122 24 1 95 38 10 255 40 6 27 43 4 280  5 97.255 45 7 56 56 8 141   See mar 57 5 113 73 9 330 78 8 323 93 1 151 97 1 151 110 3 29 112 10 294 116 7 254 119 3 26  30 37  173 Ibid. 121 2 309 125 4 14 131 2 92 Proverbs 8 30 153 16 4 97 25 28 34 Ecclesiastes 7 14 158   See mar Canticles 1 4 263 6 12 58 Isaiah 24 15 308 25 1 113 28 29 115 31 2 136 41 2 272 45 9 117  10 ibid. 49 4 122 51 20 138   See mar 57 20 286 60 20 192 63 9 202 Jeremiah 1 10 86 17 16 164 31 33 23.54 50 28 178   See mar Lamentations 3 26 249 Ezekiel 1 0 144  18 160  19 159   See mar  20 156.194   See Mar.  25 144 36 26 52 Hosea 1 4 177   See mar 2 14 57 Amos. 4 5 18  12 137 Jonah 4 0 128.129  9 67 Micah 6 8 19 Nahum 3 12 89 Habakkuk 2 1 126.306  9 176   See mar 3 3 105  4 ibid.  9 256 Zachary 1 8 110  9 ibid. 2 13 89 3 1 211 4 7 155 6 1 142  8 155 12 8 159 Matthew 6 10 143 8 31 289 11 25 98 12 35 67 16 14 223 24 29 192 Luke 12 29 255 17 2 300  24 1 John 1 18 22 5 19 148  20 ibid.   See mar  22 144. 145 8 36 45 16 13 23. 75 Acts. 2 23 33  36 149 7 51 29 20 22 6  28 153   See mar 21 14 10. 198   222 Romans 1 6 44 4 20 272 7 5 262  15 66 8 14 154   See mar  21 151 9 3 70  20 242 12 2 18. 21   32. 314 14 17 301 1 Corinthians 10 7 133   See mar 13 10 202 15 26 145  27 ibid. 2 Corinthians 3 17 46 5 7 227  9 64 12 7 232 Galathians 6 1 68 Ephesians 1 11 32  22 147   See mar 2 3 34 3 10 116. 316 4 18 16  19 ibid. 5 20 307 11 22 152 Philippians 1 9 58 4 7 303. 310 1 Thessalonians 4 11 249 5 18 307 2 Timothy 2 4 173   See mar
that he was no over-confident and daring Divine His direction is this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Keep the Commandments and walk according to the light that ye have received action is the way to raise a mans contemplation He that will do my will shall know of the Doctrine and the end of all our Disputes will be this To fear God and keep his Commandments this is the whole man Eccles 12.13 For the opening of this Doctrine four things are to be spoken of 1. Man is to walk by Rule 2. That the will of God is unto man this Rule of duty 3. This will of God as a Rule is manifested unto us 4. In a submission of our wils unto this will of God doth the power of godliness consist First A man must walk by Rule a Christians walk must be regular which shall be manifested in five things 1. The Lord doth promise no blessing but to such as walk by Rule and the Saints are Heirs of blessings Gal. 6.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As many as walk according to this Rule peace be to them Here is the only Canonical Obedience when a mans heart and ways lie level with the Rule of the Law he shall be blessed in his deed Jam. 1.25 2. Sin is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a digression from a Rule Heb. 2.2 a turning aside out of the way that is called holy Esay 30.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Via quae in gyros more Serpentum torquetur Therefore Sinners are said to walk in crooked ways Psal 125.5 They have their diverticula's departing from the Rule by which they ought to walk 3. Est unica fidei cultus norma in hoc scculo secundum quam Christiani judicabuntur in suturo Daven de Judice cap. 11. If a man walk not by Rule he can never tell when he is out of the way for rectum est index sui obliqui By this means the duty of Examination would be made utterly voyd 1 Cor. 11.28 Let a man examine himself If there be an examen it must be according to a Rule by which all Errors and aberrations may be discovered and reproved for by these same we are to judge our selves by which God will judge us at the last 4. Psal 37.14 125 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Casu ex accidente contingentiâ Levit 26. Septem vicibus tantum invenitur Marin Brixian in arc Noe. Unless men walk by Rule there can be no upright walking He that walks uprightly walketh surely Pro. 10.9 which no man else can do all others walk at an adventure Levit. 26.25 And the ground of the uncertainty of God's walking towards us is our unsteady walking towards him for with the froward he will shew himself froward Psal 18.26 5. Else we can never give an account of any of our actions For an account is to be given by a Rule upon which there must be a mutual agreement For if two Parties differ in the Rule there can be no account given and so no satisfaction the Rule being the Standard to judge between both There is a double account which every Saint is in this life bound to give First To his Brother Confessio desensio verae religionis spei voce per Metonym significatur Gomar Rom. 14.12 Be ready to give a reason of the hope that is in you 1 Pet. 3.15 That is an account of the Rule and of the conformity of your Actions thereunto Secondly An account to God and this every man should give daily that he may appear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 approved 2 Cor. 13.7 Besides that last account 2 Cor. 5.10 when we must all be made manifest before the Judgment Seat of Christ And then also wil the Lord judge us by a Rule There is one Joh. 5.45 that judgeth you even Moses in whom ye trust Joh. 12.48 Rom. 2.16 he will judge the secrets of all men according to my Gospel By the same Rule will he judge us by which he would have us judge our selves And to give an account unto the Rule daily is daily to give an account of our selves unto God Secondly This Rule of Duty is the will of God There are abundance of false Rules by which men guide their way Such as the wisdom of the flesh propounds to them For there are two things in men mainly corrupted Ephes 4.18.19 First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the seat of principles there is a corruption of the very Rule in the man Secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the seat of the discussive faculty and the conclusions drawn from those principles In the first of these our Actions are corrupted as in the Fountain or Foundation and by these most of the world are deceived The only right Rule of Duty being the will of God as will appear by these four demonstrations 1. This will of God was the ground of the creation of men and Angels Revel 4.12 And that which was the cause of their being must be the Rule of their Acting It s said of the Angels Psal 103.20 They do his Commandment and hearken unto the Voice of his Word He doth Rule them by the same will that he did create them This is the great Office of the Spirit to act them according to the will of God Ezech. 1.20 It s said of them whether the Spirit was to go thither their Spirit was to go and for the Saints Rom. 8.26 He maketh intercession for them according to the will of God Therefore Christ teacheth us to pray that his will may be done on earth by us as by the Angels and Saints in glory with the same readiness and the same exactness even his whole will 2. A Christian must have this generall intention in all his ways that he may please God and walk with him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto all well pleasing Col. 1.10 Now there can be nothing pleasing unto God but what is agreeable unto his will Acts 13.22 I have found David my servant a man after mine own heart who shall fulfil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all my wils therefore after his own heart because he fulfilled all his wils 3. The great evil of sin lies in this that a man doth his own will not the wil of God Ephes 2.3 fulfilling 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wils of the flesh and of the mind In the most religious Duties when men take not Gods will for the Rule it is will worship 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 19.6 Col. 2.18 whereby men unlord the Law of God making it of none effect for if the will of man be set up then the will of God is put out of its dominion Ita vobis placet quos non bona mens sed malus vester agit transversos abripit spiritus Tarnov Therefore this is their charge Amos 4.5 This liketh you well oh house of Israel they took more care what would please themselves then
what would please God and what was agreeable to their wils then to his most just and holy will 4. Nothing can be a Rule of Duty to the Creature but this because this will is onely good Voluntas Dei bona est quia nobis utilia praecipit accepta est quia Deo grata praecipit perfecta quia nihil superaddi debet Glass meditat in Epist part 1 p. 35â— Rom. 12.2 Proving what the good and the acceptable will of God is Truth and goodness in all the Creatures do consist in a Conformity to something without and above themselves As therefore in intellectu divino est primum verum so in voluntate Divina est summum bonum The understanding of God is the Rule of Truth and the will of God the Rule of goodness God doth will nothing because it is good but it is therefore good because he wils it I cannot therefore approve of that distinction which some of the Schoolmen give there are quaedam volita quia bona quaedam bona quia volita Because if any thing be willed of God because it is good then it is antecedently good to the will of God which is the only cause Rule of goodness There can therefore be no Rule of Duty to the creature but that which is good there is nothing Originally good but the will of God therefore in a conformity thereunto all goodness in the creature doth consist and by it it is to be measured Thirdly The will of God as far as it concerns mans Duty is manifested and made known which will appear by these five particulars 1. This the Lord himself affirms Mica 6.8 He hath shewed thee O man what is good and what doth the Lord requre of thee but to do justly and to love mercy and to walk humby with thy God The Original word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath the same root with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies a Captain or a Leader so that the Lord hath set forth his word as our Leader the guide of our way Therefore it s called a Lanthorn unto our Feet and a light unto our pathes Ps 119.105 And a light shining in a dark place 2 Pet. 1.19 Because it shews a man how to walk in the way that is called holy 2. Luk. 16.29 Vt in Republica ignorantia juris neminem excusat ita nec in Ecclesia Daven de Judice c. 11. It could not be a Rule to us unless it were promulgated and made known Our Divines affirm against the unwritten Traditions of the Papists norma debet esse nota omnibus promulgata or else we could never be blamed for the transgression of that Law that was never revealed to us We make not the secret will of God the Rule of Duty neither is a man an offender because he doth not act according to Gods secret will Deut. 29.29 Deus apud se secrâ—ta continet quae scire nostra nihil interest neque expedit Calv. for secret things belong unto the Lord our God but those things that are revealed belong unto us and to our children for ever that we may do them They never belong to us to do them untill they be revealed That known Instance of * Aliquando bonâ voluntate homo vulâ— aliquid quod Deus non vult tanquam si bonus Filius Patrem velit vivere quem Deus bona voluntate vult mori Rursus fieri potest ut hoc velit homo mala voluntate quod Deus vult bona velut si malus Filius velit Patrem mori volit hoc â—tiam Deus Ille vult quod non vult Deus isle vero vult quod vult Dâ—us tamâ—n â—onae voluntati Dei pietas illius potius consonat quamvis aliud volentâ—sâ—q am bujus idem volentis impietas Enchirid. ad Laurent c. 101. Augustine makes this manifest A sick Father had two Sons one prays for his Fathers life in Duty the other wishes his death to enjoy his Lands the Lord had decreed that he should die yet he that prayed according to the secret will of God sinned therein whereas the other praying according to the will of Gods precept is accepted though it were contrary to the secret will of God We have a higher instance in Abraham praying for the conversion of Ishmael O that Ishmael might live in thy sight though it were contrary unto the will of Gods purpose for he intended that the Son of the Bond-woman should be cast on t and not be Heir with the Son of the Free-woman Yet it being according to the will of his precept he did his Duty and was accepted in it 3. It cannot be obedience unless the Rule of it be made known Obedience must be voluntary and the will cannot consent to any thing but what the understanding dictates to be the Rule of Duty It must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reasonable service Rom. 12.2 Rationalis est cultus de quo rationem reddere possumus which it cannot be unless the Rule thereof be first made known Some do expound that word by the 1 Pet. 2.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render the milk of the Word Ita Basiâ—ius rationalâ—m cultum opponit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appositè satis licet noâ—â—â—a Bezaevidetur according to that acceptation that which is translated reasonable Service may be rendered Word Service This is the happiness of the Saints that in matter of Duty they are not left to ambiguous Disputes doubtful inquiries to say who shall ascend up into Heaven or who shall descend into the deep but the word is nigh them in their mouth and in their heart They know what is the Rule of Duty and when they walk before God unto well pleasing Rom. 10.8 4. Christ came from the bosome of the Father to reveal unto man the Rule of Duty He had a Law written in his heart in his creation but that is utterly obliterated there remans not not one true principle of holiness and Duty therefore * Pilius in finu patris esse dicitur in aeterna generatione in arctissima unitate in ardentâ—ssima dâ—lectione in secretissimorum communicatione Glass Rhet. sacr p. 119. the only begotten Son who is in the bosome of the Father he hath declared him Joh. 1.18 The bosome is the seat of secrets as well as of love and to reveal these secrets to open that sealed Book is a great part of Christs prophetical Office And the Spirit hath undertaken also to lead us into all truth to bring these Revelations of Christ unto our remembrance Joh. 16.13 which is not to be limited unto the Apostles only Fateor hunc locum non ita solos Apostolos spectare quin ad alios etiam fideles pastores possit extendi Deducuntur in omnem veritatem non absolutè sed in omnem veritatem necessariam Daven de Judice p. 98. Ephes 5.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sylburg but
50.28 That he might take away the horns by which his people have been pushed Zach. 1.21 And this he will do though it be by a power that shall afterward perish if they prove horns also as the Assyrian was destroyed by the Persians who afterward when he advanced his horn against the Church was also to perish by the Grecian for the vengeance is the vengeance of the temple 4. That the Kingdom and Dominion under the whole Heavens may be the Lords * Christus Mayestatem suaâ— visibilem quâ—dâ—◠〈…〉 â—ps◠〈…〉 fingendâ—â—oâ—da ut coâ— râ—â—â— suas â—reptra ontâ— pedes einâ—â—â—◠〈…〉 Bright In fine sexti â—allâ—â—â—â—â—â—nni malâ—â—â—â—â—mnis 〈…〉 regnet per annos â—â—llâ— jusintia suque tranquâ—llâ—as 〈…〉 à laborâ—â—uâ— quos mundut jam dâ—â— perpessus est Lactaâ—t de Divino 〈…〉 cap 14. To that end he doth take unto himself his great power and raign Revel 11.15 But here comes in a case necessarily to be answered which will arise in the minds of moâ—â— it being the great scruple and stumbling block of these times and â—â—e cause why men fall not in with the present Acts and Administrations of God in the World Or Dan. 11.33 Inter multos Apostatas praedicit sore quosdam qui in puro Dei cultu retinebunt populuÌ„ Quanquam hoc non praecisè restringo ad sacerdotes tamen non dubito quin Angelus ab ipsis incipiat Et tanta est Spiritus gratia in fulciendis doctoribus ut non succumbant quamvis cum gladio igne exilio pugnandum est Calv. if this be not the true cause as there is reason to suspect it in many yet this is the great pretence that is held forth Men say did I know that this were the will of God to effect yet that is not to be my rule for there is voluntas propositi which is the rule of Gods actings he works all things according to the counsel of his own will but this is not to be looked upon as the Rule of what God would have us to do It is voluntas praecepti that we are in all things to have respect unto As the Lord many times will have his people to be afflicted distressed imprisoned yea and many to fall by the sword to trie them and purifie them and make them white unto the time of the end Dan. 11.37 For whatsoever Prophesies there are which the Lord hath spoken Ecclesiae figura â—olumba est quae cum omnium injuriis pateat non tamen reddit injuriam sed patitur Luth. he will surely effect The vision shall speak and not lye it shall come and not tarry he will not call back his word It is no good argument then that because God will afflict his Church therefore I should desire that the Church should be afflicted Psal 122.6 Esay 62.7 Esay 33.20 and should desire to be an Instrument in the hand of God therein The rule given me is this that I should pray for the peace of Jerusalem and that God would make it * 1. Est Ecclesiam gloriosam reddere ut illiuc materia laudis Ecclesiae effuâ—geat 2. Vt eam meritò omnes Gentes laudent toti orbi sit Ecclesia in laudem gaudium 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Diem afflictionis calamitatis quem iis praedico non optavi eis sed cum dolore cogor eum praedicere quia tu Dâ—mine id mihi jubes A Lap. 2. Diem doloris vel diem anxium redditur ita vocat militiam illam quae manet omnes veros pastores ad munus propheticum tantum restringit Calv. a praise in the Earth and a quiet habitation and the promise is they shall prosper that love thee and therefore though Jeremiah in Obedience unto God must pronounce the woful day and tell them what the Lord will do yet he doth profess he doth not desire the woful day Jer. 17.16 He did speak it as being commanded by God but not as a thing desired by him though he did tell them from the mouth of God what he would do yet it was not that which he would have a hand in to effect His rule of duty was to seek the good of Jerusalem and pray for the peace of it till the Lord forbid him pray no more for this people for I will not hear thee Jer. 7.16 †Voluntas Divina ad quam se conformare dâ—bet voluntas humana est voluntas praecepti quippe quo docetur quid Deus vâ—lit esse nostri officâ—t ut â—aciamus non autem est voluntas decreti quo ipse apud se slatuit quid velit fieri five sinendo ut fiat sive ipse factendo I wisse vindic l. 2. p. 175. It is not therefore the effecting will of God that is to be my rule in desiring or acting it may be a sin in me to joyn in that which I know God will effect 2 King 8.10 15. when Benhadad was sick he sent unto Flisha the Prophet to enquire whether he should recover of his disease * Duae sunt partes oraculi in prima de vita ex aegritudine respondit in altera de Regis vita absolutè Morbus tum non est lethalis ex hoc morbo non morieris absolute tamen morte morieris quia priusquam à morbo convaâ—escat ab ipso Hazael occisus est Pet. Martyr Caâ—etan he told him that his disease was not mortal but that he might recover but yet the Lord had shewed him that he should surely die This he uttered as from God unto Hazael his Messenger yet Hazael did wickedly to take a thick cloth and dip it in water and spread it upon his face thereby to smother him and to hasten his death And we know that though God be not the Author †Respâ—ctu Dei bonum esse dicimus ut mala fiant quomodo bonum duntaxat in genere conducibilis ad illustrandam gloriam Deâ— sc gloriam divinae justitiae punientis misericordiae parcentis Et ut fiant mala à quo Non à Deu sed duntaxat ab homine Et quomodo ut fiant sc Deo duntaxat permittente non autem efficiente aut in agendo deficiente Twisse vindic lib 2. p 175. yet he is the Orderer of sin and he doth accomplish great things oftentimes even by the sins of men yet this is only by the permitting and not the effecting will of God Though the Lord doth permit that it shal be done yet he hates the act and is displeased with the Actor As the Lord employed Nebuchadnezzar against Jerusalem he saith he is my servant and I send him against an Hypocritical Nation the people of my wrath and I give him a * Bisariam praecipit Dous vâ—l voluntate patefacta per verbum hominibus traditum vel voluntate occulta quae est providentia sive decretum arcanum quo sic omnia moderatur ut sine eo contra
this Spirit is wholly according to the will of God As he doth make intercession in us according to the will of God so he doth work subjection in us according unto the will of God And when the soul is brought into a subordination then all contention ceaseth Subordinata non pugnant Now every unregenerate man being acted by the spirit of Satan doth act in a way of opposition Satan being a turbulent and unquiet spirit never at rest goes about like a roaring Lion is alway compassing the earth therefore where he bears rule the soul is full of unquietness and for ever restless When an evil spirit came upon Saul how unquiet was he continually As the man possessed with the Devil there were no chains could hold him he dwels among the tombs he doth continually cut and wound himself So it is with the soul in whom Satan rules because he acts it in wayes of opposition unto the will of God If the Lord would give Satan leave and give him power of the winds he would raise nothing but tempests and thunders and blustering in the world as appears Job 1.19 there came a wind from the wilderness and smote the four corners of his house We hear of Witches that sell winds to Merchants by the permission of God If the Lord would give Satan leave and power over the soul he would raise nothing but winds and tempests there If the Lord would suffer him to blow upon the great sea of corruption that is the man there would be nothing but waves and billows for he loves nothing more then to disturb and disquiet the soul because he acts men in opposition unto the will of God whereas the Spirit of God acts them sweetly and quietly because it is in wayes of subordination thereunto 6. It doth plainly appear in this because when the soul of the creature is subjected fully unto the will of God there is no disquietness in any thing which either the Lord commands or effects but a constant calmness and serenity of Spirit We see it in Adam so long as he continued in his integrity in a conformity to God in a righteousness and holiness of truth and his will subjected unto the will of God in all things he had none of those disquieting affections at any thing commanded or wrought by God he was able to delight himself in the whole law of God and rejoyce in all the works of his hands And so it is with the Saints in glory the souls of just men made perfect they freely submit unto Gods commanding will and they do truly rejoice in his effecting and permitting will because their will is wholly melted into the will of God and they have no private interest apart from God therefore whatsoever he do pleaseth them They take pleasure in all his works Psal 111.2 3. And the same is true of the Angels they obey his voice they do his pleasure without any unquietness or reluctance They go and come like lightning Ezech. 1.19 The Angel Gabriel did fly swiftly Dan. 10. They do it speedily they do it chearfully Were there nor a conformity in their will unto the will of God this could not be For that is the ground of all the droopings of the Saints in all their services they drive heavily because their will is not fully subjected unto the will of the Lord. So it was in the Lord Jesus Christ he had the will of God manifested towards him in the most unpleasing manner to flesh for he must deny the will of nature and that must stoop unto the will of duty and yet if it be to take flesh with the infirmities thereof that in that nature he might lay down his life he saith Lo I come to do thy will O God He had no unquietness of spirit in him from a principle of opposition though in point of satisfaction he saith My soul is heavy unto death Therefore Rev. 1.13 he is said to be girt about the paps with a golden girdle Though I conceive Christ doth appear in heaven as he is the Churches high Priest Amictu Sacerdotali And among other priestly ornaments the curious girdle is one Exod. 28.39 yet I conceive they had all a spiritual signification and this doth note the suppressing of all inordinate motions and affections in the soul It is said Justice and Faithfulness should be the girdle of his reins Isa 11.6 But it is now described to be about his paps Mr Brightman gives the reason because under the Law there being less grace poured out the lusts of men were restrained in a more legal way by principle of fear Coercebantur cupiditate But under the Gospel more grace being poured out the breasts being the seat of Love all unruliness and unquietness of Spirit being in a way of love supprest and kept under therefore he is not said to be girded about the loins but about the paps with a golden girdle After the same manner also it is spoken of the Saints for there was not only a girdle made for Aaron but for his sons also So were the Saints to be girt about the breasts Rev. 15.6 They do partake in the same honour with him and grace in them hath the same power over them Thus we see that when the will of man is brought into a full and compleat subjection to the will of God then all unquiet and unruly passions and motions in the soul are done away and there follows an holy calmness and tranquillity of spirit all unquietness arising from no other ground but the opposition that is in our will unto the will of God we would have our will stand and not Gods will and because his will doth cross ours therefore our spirit is full of tumult and disorder 3. What is there in the subjecting of our wills unto the will of God that can be a ground of this inward quietness and tranquillity of mind There are two things that are the main causes of all disquiet in the soul disquieting reasonings in a way of disputation and tormenting risings in a way of passion Now our subjection of our wills unto the will of God doth calm the raging seas in a man in both these and then there must needs follow a great calm 1. There are in the soul disquieting reasonings which do proceed from a mans fleshly will For reason in the man is the Wills privy Counsellor whose directions and dictates it follows and while the will is unsubdued the man is full of disputings and gainsayings sometimes against the Counsel of God his decreeing will Rom. 9. Seeing he hardens whom he will and we cannot help it because none can resist his will why doth he yet find fault and lay the blame upon us Sometimes against his commanding will When the Lord commands Moses to go to Pharoah he objects how shall I go to Pharoah I am a man of 〈◊〉 slow tongue and the people they will not believe me And if I say the God of