that thou art engaged in Magna silentii laus est quo confessus est Aron justo Dei judicio extinctos esse ita se cohibitum fuisse ut cum Deo rixari non auderet Ad animum enim refertur ut Psal 39.3 Psal 62.1 Calv. in loc Ephes 2.12 Qui extra foedus est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est sine Deo à se culto à se amato eoque propitio nonbabet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jus sibi vendicandi postulandi possidendi quod est filiorum Dei Coc. de foeder Testamento Dei. Thes 1. §. 7. prevail not let not thy heart rise against it Aaron had a great tryal Levit. 10.13 He lost two Sons by an immediate stroke of Gods hand in an act of sin and yet Aaron held his peace A higher tryal had Abraham O that Ishmael might live in thy sight The Lord answers my Covenant will I establish with Isaac Abraham knew that there was no salvation out of Covenant and that this Covenant should not be established with Ishmael and yet he sits down in silence under the hand of God If once the will of God be manifested the soul ought to acknowledge it It is the Lord let him do what seems him good This was the blessed temper of Ely when he heard of the miseries that should come upon his house I will cut off thine arm and the arm of thy fathers house and there shall not be an old man in thy house for ever 1 Sam. 2.31 Brachium ipsa materia cogit ut de fortitudine vitali sermonem esse intelligamus Cajet Descriptio est eripiendi sacerdotii quod illius familiae robur erat firmamentum dignitatem authoritatem tuam Pontificiam auseram c. P. Martyr A Lap. Se tantis opibus spoliatos prae dolore deficiant propter excitati animi dignitatem invidia contabescant and he that is left in thy house shall be to consume thy eyes and to greive thy heart yet he answers it is the Lord. 3. Exercise a weaned heart towards thy present enjoyments It may be thou hast lost an estate thy freinds fail thy hopes are faln God hath blown upon all the projects that thy heart did fancy to thy self for thy own advancement thy heart ought to be as a weaned * Significat se nullius rei esse sollicituÌ„ infantis instar quem mater lacte alere desut ille tamen à matris cura pendet sic se omnem eventum Deo committere c. Muis in loc child Psa 131.2 It s spoken in reference to his dependencies that as children look only to their mother they have no projects for themselves so it is with me I wait only upon God look unto him only Homines quaÌ„ par est sapere providi esse appetunt Calv. Men are prudent and provident creatures but my heart is taken off from the dug of all my former comforts my dependencies are upon an immediate providence for supply I project nothing for my self The poor leaves himself with thee Psal 10.14 So much the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth fignifie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Est ita quempiam relinquere ut eum juvare aut tueri prorsus dimisit Psa 22.1 Job 39.14 Ezech. 8 12. His verbis signific dandum esse tempus Providentiae ut pii homines curas in Dei finum rejiciant Deo igitur relinquit quisquis in ejus fidem se ita consert ut fidele depositorium esse persuasus maturum redemptionis tempus placide expectet Cal. a man puts himself out of his own protection into the hands of God with an exclusive resolution I will seek no farther I am willing to be in that condition in which he will set me take the provision the Lord will make for me If he will make me a Shepherd or a King my heart is ready Vis me pastorem ovium vis me Regem populorum ecce paratum est cor meum as Bernard brings in David so speaking of himself 4. Accept the punishment That is the expression Levit. 26.41 If their uncircumcised heart be humbled and they * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Significat consentit Psa 50.18 acceptavit Eccles 9.7 hinc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 derivatur Avernar A Sept. reddit per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significat etiam placavit expiavit Esay 40.1 inde sensus est ad poenam tanquam meritam consentire ut propitiam utilem aequo grato animo ferre Videtur etiam subjicere studium placandi Deo alludit enim ad sacrificia quibus se Deo reconciliabant Calv. Esay 39.8 Lam. 3.22 Gen. 32.10 accept the punishment the word signifies to be well pleased with it to acknowledge it to be less then their iniquities deserve Ezra 9.13 As when the Lord threatned a grievous punishment upon the house of Hezechiah He accepts the punishment saying good is the Word of the Lord that there shall be truth and peace in my dayes And when they were in Babylon they acknowledge it is the Lords mercy that we are not consumed And if a man should accept it for himself I conceive it also a Duty to accept the punishment for others and not to have his spirit to rise with impatient frettings as if the Lord had dealt with others in a way of rigour and paid them beyond their deserts Surely there ought to be a complacency of soul in all the dealings of God towards our selves or others An humble heart is less then the least of all Gods mercies And a man should bless God that he is not brought into the lowest condition of men that he sees any creature below him As when the two Cardinals were riding to the a Luther in tertium praeceptum Ecce hanc bestiam bufonem intuitus tam eximiam creaturaÌ„ fecit â—e Deus nunquam gratias egi quod me quoque tam deformem bufonem non fecerit hoc est quod amarè fleo Councel of Constance they heard a man in the way weeping and wailing greatly asking him what he alled they found him looking upon an ugly Toad and his heart was melted with the consideration of this mercy that God had not made him such a creature who was made of the same clay with it Which made one of them cry out well said the Father Surgunt indocti rapiunt coelum nos cum doctrinis nostris volutamur in carne sanguine Aug. 5. Judge it to be best now the will of God is manifested or else thou dost prefer thy will above Gods will Blush at such an unworthy thought that when God hath declared what his will is thou shouldst think that if it had been thus it had been better for herein thou dost make thy will the Rule of goodness and dost prefer it unto the will of God Surely The b Psal 24.1 principes non cogitent se dominos esse terrarum
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-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
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 we 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 2. 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 and to imprison Truths in unrighteousness Rom. 1.18 because they hate the light The conscience also may be awakened though men endeavor to their utmost to speak peace to themselves Esay 50.11 to 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 it s called the power of God to salvation Rom. 1.16 That is it is the instrument by which he puts forth the exceeding 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 atque 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 by 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vide Caryl in loc that 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 voluntatis 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 And 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 which 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 My 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 A Dispensation of the Gospel was committed to Paul and if I do it willingly saith he I have my reward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
1 Sam. 16.1 Pro toto corpore pro statu regni non debuit orare quoniam sciebat jam actum esse de populo illo Calv. or seek to God for one more faithful to succeed this was Samuels sin and for this the Lord reproves him Nay when the sentence is gone forth from the Lord he forbids his people to pray Jer. 7. Pray not for this people for I will not hear thee The will of God being manifested a man should be so far satisfied with it that he should not pray against it though it be the greatest misery that can befall the Church of God in this life As that of the captivity was For our prayers should be according to the will of God as it is revealed and if the Lord hath once revealed his will we should not pray against it neither should our spirits rise against it but we should strive for a holy and sweet composure of heart under it and not be indulgent to sullen and discontented mournings as if I would it had not been so or as if I would have had it otherwise 10. When the Lord doth manifest his will be you instrumental and co workers together with him for that is our duty in reference to the effecting will of God So do the Angels When the man among the Myrtle Trees goes forth immediately the whole heavenly Host are on horse-back behinde him * Chrisius specie humana ad tempus assumpta insidebat equo ut celeritas auxilii majestas dominii indicaretur cujus stipatores sunt Angeli aliique Majestatis divinae Ministri qui Christo Regi ut Equites instructi inserviunt sive ad judicia impiis praestanda sive ad beneficia piis conferenda maxima cum celeritate Tarnov Effusio Phialarum significat ruinam Bestiae Antichristianae Septem phialae totidem sunt istius ruinae gradus est enim effusio irae Dei cap. 15.1 Mede Zach. 1.8 9. As soon as Christ appears when he doth advance so do they for the Churches deliverance And when Jesus Christ goes forth against Antichrist whom he will surely destroy with the brightness of his coming and all the powers on Earth shall not be able to cure him the deadly wound given him under the Vials already poured out There are Angels that joyn with him in the work For the Vials are filled with wrath Revel 15.7 by the prayers of the Saints And by one of the four Beasts spoken of Chap. 4. given unto the Angels the Actors with God in this work Called Angels as I conceive not properly because heavenly Angels those ministring Spirits though it is true all is done by the conduct and assistance of the Angels or they are Principalities and Powers in the Government of the World under Christ Angeli sunt homines purioris Ecclesiae cives ut apparet eâ— loco unde prodeunt amictu sunt enim vestes filiorum Aronis Exod. 28.42 Brightm Quae multorum manibus peraguntur Angelo tanquam rei gerendae praesidi Duci tribuuntur quoniam Deus Angeles a dhibet providentiae suae administros in rerum humanarum conversionibus ciendis gubernandis Mede but these Angels are men not individual persons but men joyned together in a body to effect this work For they are described to be cloathed with linnen and their breasts girt with golden girdles that is amictu Sacerdotali ornati they had the Ornaments of the Priests upon them because they are called and anoynted of the Lord unto this service and because they are made Priests unto God by Jesus Christ These Angels do come in their order and do pour out their Vials and when the Lord is pouring out any of these and that he is now eminently doing it is confessed by all our Divines it is good for a man to be instrumental to be of the number of these Angels to bear our part by prayer and paines or whatsoever else we may contribute unto this work saying if the Lord will destroy the man of sin I will be so far from having a hand in supporting of him that I will put forth my hand also towards his ruine For this is the Amaleck with whom the Lord will never have peace from Generation to Generation And when Antichrist shall be subdued and all Antichristian powers there will be found Armies following of Christ upon white horses Exercitus non tam ad praelium instrui videdetur quam ab triumphum Bright a token of triumph and victory Revel 19.14 And no man shall ride with Christ in triumph when the victory is won who hath not rode forth with him against Antichrist unto the Battle 3. A great part of the power of godliness doth consist in a submitting of our will unto the will of God in his ordering effecting disposing of the things of the world And the grounds of it are these 1. Godliness is nothing else but exalting of God in the soul as it is the abasing of God in the soul that is properly ungodliness low thoughts and vile apprehensions of God and therefore the lusts of mens hearts are called ungodly lusts Iude 19. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hebraismo significante quotidianam vitae consuetudinem Est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Est in abstracto abstractum denotat essentiam Cupiditatis essentia in aversione à Deo consistit Est etiam vice Epitheti sicut civitas sanctitatis est sanctissi ma populus anathematis sc summo anathemati devotus ita cupiditates impietatum est planè impiae vel impientissimae Gloss Gram. sacr p. 110. Grotius in loc God is said to exalt himself Psal 57.5 Psal 21.13 Psal 148.13 Be thou exalted in thy own strength And we are said to exalt God though he be the most High Isai 25.1 Thou art my God and I will exal thee †Potentia infinita in se exaltari nequit sed respectu nostri cum fortitudinem suam potenter nobis ostendit Exaltare dicimur cum quempiam ad dignitates ascendere facimus cum laudibus aut veneratione eveâ—imus c. Forer Vnde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abâ—â—tio est quia in altum elevatur dum offertur quod offertur Deo ad elevationem Aven Preston of mans uprightness pag. 36. God exalts himself by his works and the Saints exalt him in his worship and it is in these high apprehensions of God that godliness doth mainly consist Now in this submission of will God is very highly exalted in the hearts of the Saints First Hereby we acknowledge his soveraignty that he alone hath right to govern the world because they are all the works of his hands Deus unus in potestate habet regnum dare auferre Deus verus hoc agit occulto judicio non continuò beatos facturus quibus terrenum regnum dederit nec continuò miseros quibus ademerit sed temporalia regna quibus voluerit quando voluerit secundum
sect 18. p. 317. Glass Rhet. sacr p. 46. Periculosum est sibi placere cui cavendum est superbire Ille autem qui super omnia est non extollit se nobis namque expedit Deum nosse non illi unde patet quod Deus suam gloriam non quaerit propter se sed propter nos Aquin. 2. 2ae q. 132. ad 1um Eo fortior adversus â—aeli minas surge cum mundus undique exarserit cogita te nihil habere de tanta mâ—le perdendum Sen. q. nat l. 2. c. 59. Psa 76.10 Necesse est omnes homines quantumvis feroces furentes tibi cedere si quid furoris adhuc vertet ita coercet ut erumpere non possit Muls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sym. either essential and so his glory is himself which no man hath seen nor can see or manifestative the shining forth of his excellency in the discoveries of his Attributes Now that the glory of the Lord might shine forth as the Sun though all the Stars be eclipsed he is well pleased If the Lord please to make me a footstool that he himself might be exalted into his own Throne I rejoyce in my own abasement If he will get himself a name by the shaking of the earth and heavens by the overthrows of Kingdoms as he will do by the general conflagration of the world at the last day a Saint can with rejoycing stand upon the ruines of all things and say I have lost nothing my end is secured God that made all things for himself he rules all things for himself he will provide for his own glory in the midst of all the tumuls and turnings that are below Now if he will cause light to shine out of darkness and win to himself glory by working a harmony out of the discords of the Creatures Finis solus in mediis amari debet ergo finis solum est ratio motiva voluntatis media qua talia tantum terminativa Scot. disp 3.8 Gibeuf de libertate creat l. 1. cap. 11. §. 2. in this I can and will rejoyce This is indeed the great happiness of a Saint though in his inferior ends he may miscarry yet he is always secured in reference to his utmost end Whereas all ungodly men as they many times fail in their subordinate ends so they always miss of their utmost end and therefore must needs be miserable for the rule is finis ultimus perficit tam agentem quam actionem Omnis finis secundarius ex ultimo acquirit perfectionem Keker log de fin c. 18. Therefore nothing can make a man happy but the securing of his utmost end And nothing can make a man miserable but his missing of his utmost end While a man therefore sees that to thrive and prosper God answering cardinem desiderii as Austin speaks of prayer though he fails in many other things which he in his judgement conceived necessary means conducing thereunto yet he is fully satisfied and well pleased 2. The power of godliness consists much in self resignation unto God and the happiness of the Saints is Fuerunt aliis hominibus cum Ethnicis tum Christianis loca quaedaÌ„ exstructa reditus constituti ad pauperum relevandom miseriam is cui haec provincia demandata fuit dicitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cum parvuli vel parentibus erant orbati vel publicè expositi à parentibus non agniti Greg. Tholoss Synt. juris l. 15. c. 28. Pupillus est 1. Qui omni hominum praesidio caret ope humana destituitur 2. Qui suae ignorantiae nuditatis inopiae conscius est 3. Qui se totum curae tutoris sui committit ac proinde humilis est à tutoris metu mandatis solus pendens Tarnov in Lam. 5.3 Zanch. in Hose 14.3 to be in themselves fatherless to be put out of their own protection and provision Hosea 14.3 The Church is described leaning upon her beloved Cant. 8.5 her support is out of her self there she takes up her repose Psal 10.14 The poor leaves himself with thee they commit their souls unto him in well doing 1 Peter 4.19 And they commit their wayes Psal 37.5 to him in the issues and successes of them Now a man that does commit all his own and the Churches affairs into the hands of God brings all to him and leaves them with him let him do what seems him good which way soever God casts it his soul is satisfied and he is quiet under his dispensations Grace makes a man solicitous for nothing but duty as it makes a man to fear nothing but sin It is never troubled about events but when the duty is done though the event answers not his desires he can as well quiet his soul in God as if he had had all the success in the world So doth the Lord Jesus Christ Isai 49.4 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signinificat laborem cum singulari molestia conjunctum A Septuag redditur per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 uti Hab 2.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Est humor nativus in quo vigor robur corporis consistit qui à laboribus assiduis indefessis deficit exarescit I have laboured in vaine one word signifies to labour with a mans might with his utmost diligence even unto faintness and weariness and the other word doth signifie humidum radicale It is the same word that Christ useth Psal 22.15 My strength is dried up like a Postsheard and yet even in that labour the event and the success is exprest to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for confusion which he intended for preservation and for destruction which he intended for edification yet my work is with the Lord and my reward with my God †Bis glorificatur Deus si votis successus respondeat sed ubi nihil omiserint verbi ministri non est cur eos poeniteat Deo placuisse Calv. A soul by reason of this self resignation can sit down satisfied and give up himself to God as freely having done his duty as if the success had answered his desires So may a faithful Minister lie down in his grave and yield up his soul 2 Cor. 2.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys Vterque Deo gratus est odor quo electi recreantur in salutem quo reprobi enecantur Et si Deo suavis est odor nobis quoque esse debet abunde sufficere si justam reprobis damnationem afferendo Dei gloriam promoveat Calv. with as much comfort as if the people had been gained So may a gracious magistrate as if the people had been preserved and established And in this mainly doth the power of grace consist it enables a man to resign all things The state of Churches Kingdomes Families into the hand of that God unto whom he hath committed his soul and he is as truly quieted in Gods disposing of the one as the other 3.
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
voluntate Dei non dividi in his solis quae Deus diligit delectari Harph. And this is properly the rest of the soul in God which every gracious heart should strive unto 3. In this quietness and tranquillity of spirit there is a guarding and securing power Philip 4.7 The peace of God which passeth all understanding As it is with the truths of God the naturall man cannot receive them and apprehend them 1 Cor. 2.14 so it is with the peace of God it is not to be understood of any man but he that feels it the sweetness of the Gospell is not to be known but by experience which is a spirituall sense in those that have their senses exercised to discern betwixt good and evill Heb. 5. and the last And this peace saith the Apostle shall keep your hearts and minds Philippians 4 7. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to keep as in a garrison to keep down tumults within and to keep out enemies from without that neither temptations from without be let in nor the deceits of the heart be let out so as to carry a man away with them and deceive him but the heart by this peace and tranquillity is strongly guarded against both these therefore it is an excellent observation that Chrysostom hath Mentem Spiritus Sanctus quam replet obumbrat The Holy Ghost doth overshadow the soul where he dwels and keeps it in a quiet and calm frame that neither unruly lusts break forth from within nor temptations take with the soul from without to make it unquiet in it self A Spirit thus quieted in obedience unto the will of God is the surest guard that a man can have in this world 4. Hereby a man enjoys himself which one of an unquiet spirit cannot do In patience possess your souls A man is not master of himself that is carried about with every passion he hath no command of his own soul Prov. 25. and the last verse A man that hath no rule of his own spirit is like a City broken down and without walls if an enemy come he may invade and spoil as he will for there be no walls to defend it so it is with him that hath no restraint upon his own spirit 5. Such a man shall be able to judge clearly of any matter in difference which another cannot whose spirit before is engaged or imbittered Radius solis non cernitur nec turbatus fons respicientis reddit imaginem It is a hard matter to see what is at the bottom of troubled water Perit omne judicium cum res transit in affectum A blood-shot eye sees all things of the same colour A bribe blinds the eyes of the wise because the affections bribe the Judgement that I should never much value the judgement of a man in a point of difference whose spirit I know was violently engaged before hand 6. A man is never nearer to the mercy he desires or the deliverance he expects then when his soul is brought into such a temper David was never nearer the Kingdom then when he became as a weaned childe and we are never nearer the end of any affliction then when it brings forth the quiet fruit of righteousness Heb. 12.11 The fruits of righteousness are wrought by quietness in the soul for the wrath of man will never work the righteousness of God 7. This quietness of spirit in a wil concluded under the will of God will make a man in all things chearfull in all things thankfull First it is a mans duty always to be chearfull under all the dispensations of God Rejoyce in the Lord always and again I say rejoyce Phil. 4.4 The Spirit which the Saints receive is the oyl of gladness and with this unction you as well as Christ are anointed Hab. 2.1 I will stand upon my watch-tower that is Mentis recessus saith Calvin the retiring of the soul into it self and being thus in his Watch-Tower though he doth suppose The fig-tree should not blossom and there should be no fruit in the vine yet he will rejoyce in the Lord and triumph in the God of his salvation Hab. 3.18 A man that is in his Watch-tower hath a quiet recess into his own spirit he can see himself secure in the midst of danger and can laugh at destruction At famine and destruction thou shalt laugh Job 5.22 There is a holy laughter from a principle of confidence and security Gen. 17.17 The promise of a son was made known to Abraham and he fell upon his face and laughed from a confidence of the accomplishment of the promise his heart rejoyced in the Lord. Thus a godly man can laugh at danger let it be never so great and let it threaten never so much yet it doth not disquiet his spirit it doth not abate but rather draw out his joy Secondly It makes a man in all things thankfull because his will is concluded under the will of God This is a mans duty 1 Thes 5.18 In every thing give thanks for this is the will of God concerning you In every thing in every condition in prosperity in adversity in health and sickness in poverty and plenty in honour and dishonour when God seems to act for you and when he seems to act against you in the drawings near of God and in the desertions of God in life in death it is the will of God that a man should alwayes have his spirit in a thankfull frame Ephes 5.20 Giving thanks alwayes and for all things unto God the Father in the name of the Lord Iesus Christ First because Gods will in all things is the rule of goodness and to see that fulfilled should be matter of joy to the Saints even when it doth cross their own wills Secondly because there is no condition but hath some good in it For it is true in a spiritual sense in this life non dantur purae tenebrae Vtter darkness is reserved for the life to come Isa 24.15 Glorifie the Lord in the fires some render it fires some vallies both of them in Scripture expressing an afflicted condition If the Lord cast you into the fire to try you you are to glorifie God in it by giving him thanks Now a man can never be thankful whose spirit is not quieted and subdued unto the will of God We love God because he loved us first We apprehend his love and we bless God because he hath blessed us first and we apprehend his blessing Gaudentes est gratias agere It is the cheerefull man that is the thankfull man and no man can be cheerfull but full of bitterness and sullenness whose soule is not subjected to the will of God These are the excellencies of a spirit quieted and calmed and concluded under Gods will as the rule of goodness 4. How should a man attain such a quiet frame of spirit that he may keep his soul alway calm The directions are these 1. Consider it is Gods gift he gives unto
did the Lord Jesus even so father for so was thy good pleasure Direction 2. Secondly cease your lying be silent in that to put away lying saith the Apostle let every man speak truth to his neighbour not only the way of lying among men and whispering against their brethren that 's not the lying I now intend but there is a lying against the Lord put it away and what is that you will say Ier. 5.12 They believed the Lord and said it is not he take heed of that lying It s an evill to belie men and you will find it so one day take heed do not belie the Lord. Direct 3. Thirdly cease your mocking silence them too the assembly of mockers is the worst society of men you can fall into and the chair of the scorner is the worst seat you can sit down in Be no more mockers lest your bands be made strong Isa 28.22 Truly mocking proceeds from a high pitch of pride and pride goes immediatly before a fall Dir. 4. Fourthly silence your rayling reviling and bitter speeches David saith some mens tongues cut like a sharp rasor and that is a remarkable place Psal 73.9 They set their mouths against heaven and their tongues run through the world what is that their mouths against heaven that is saith a learned Interpreter when men speak proudly concerning God and the things of God the ways of God the works of God and the Saints of God they stretch their mouths against heaven and their tongues run through the world they have to do with all persons with all imployments all the world over their tongues walk Solomon I remember saith Pro. 14.3 in the mouth of the foolish is a rod of â—ride he never is without a rod. Its â—he pride of a fool that sets his tongue on work to scourge the persons and their actions that are wiser then himself Direct 5. Fifthly cease your boasting speak no more so proudly against God 1 Sam. 2.3 The very boasting of men glorying in an arm of flesh hath caused the Lord many times to let them to seek their own graves When Pharaoh once said I will pursue and overtake them and satisfie my lust upon them what follows then He hastens to make his own grave in the red sea Direct 6. Lastly in some kind let me say cease your praying when the will of God is manifested take heed let not your prayers stand in opposition to Gods will when once the Lord had discovered to Ieremiah that he would certainly deliver Ierusalem into the hands of the king of Babylon he did not dare to pray any more and so David till God manifested hiâ— will for the child he prayed but Davids prayer was ended when God will was manifested Pray consider whoever he be that goes and engageâ— in prayer against Gods revealed will he may both lose his own comfort and the sweetness of it that is the first admonition 2. Secondly be admonished not to act against it when God hath manifested his will neither be thou an assistant of those that act against the revealed will of God and to inforce it take these considerations for a close Mot. 1. First let your oppositions and contrary actings be what it will be when God hath manifested his will he will carry on the work if you make the greatest opposition that heaven or earth could make yet he will carry it on Isa 31.4 The Lord led them into captivity they call to Egypt for help but saith God their horses are flesh and not spirit you come out against me as a company of â—epherds against a young Lion that â—ath taken a lamb out of the flock â—ou cannot make him fasten his pace â—ake a noise but not come near Mot. 2. Secondly the more emiâ—ently the Lord hath manifested his â—ill the more evill there is in thy oppoâ—ition and the greater the hardness of â—y heart when Gods will is manifestâ—d signally and in an eminent way Consider I pray the Lord saith Pharaoh â—ould let the children of Israel go The Lord wrought severall wonders and â—gns in the land of Egypt to manifest is will eminently and yet Pharaoh esisted his will and acted against it his made it an act of greater stubbornâ—ss and hardness of heart Mot. 3. Thirdly it is the greatest â—udgment that can befall a man in his â—cting for God to be given over to enâ—age against the manifest will of God â—ts the devils plague though he know his is Gods will he shall be worsted 〈◊〉 it and hath experience of it from day to day though God frustrate hâ— designs never so often yet by aâ— by he hath great expectation froâ— every cloud that it will present rain Mot. 4. Fourthly you will ceâ—tainly in a way of opposition to Goâ— will meet with your destrucâ— on if thou art a godly man the wilt meet with judgment Isa 27. â— Who is it saith God that seâ— bryers and thorns in battle againâ— me When Gods will is manifesteâ— all opposition is but as bryers aâ—â— thorns in battel God will go througâ— and burn them at once and let 〈◊〉 tell you this the Lord hath said Aâ— iniquity shall stop her mouth Gâ—â— uses to stop ungodly mens moutâ— two waies somtimes by the holineâ— of the lives of his people and soâ— times by his own just judgment Mot. 5. And for a conclusion 〈◊〉 not act against the will of God forâ— you submit not to the will of God 〈◊〉 one thing the Lord will heighten thâ— judgment upon you in another If you will not submit to yokes of wood truly God will make you yokes of iron remember what he hath said and I conclude with that Hos 10.11 I passed over upon her fair neck he speaks it of Iudah and saith the Lord I will put a yoke upon her fair neck and Iudah shall plough and Iacob shall break the clods God will carry it on notwithstanding all your opposition and so much for this text We ceased saying the will of the Lord be done FINIS Bellarmine what he labours to prove concerning the German Empire p. 184. Book of Providence God hath as well as of life p. 141. Book double God hath given to the Saints p. 315 Business good there should be none which God hath on foot in the world but you should desire to have a hand in it p. 195. C. CArdinals two what they heard riding to the Council of Constance p. 95. Christs going forth in the Gospel what its compared unto pag. 1. Christ hath a double engagement lying upon him in reference to the kingdom of providence p. 148. Christ hath made his providential Kingdom subordinate unto his Spiritual Kingdom p. 150. Christ is called the Angel of Gods face p. 201. Chrysostom what he speaks of p. 134 135. Church by it what is meant p. 316. Chynaes Inhabitants what is observed of them pag. 60. Commands two difficult God gave to Abraham p. 272. Conformity to Gods permitting will exercises self-denial