The power of godliness is mainly seen in a mans submission unto the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significat doctrinam Evangelicam instar typi cujusdam esse cui innitamur ut ejus figurae coÌ„formemur Beza Ita 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sumitur Heb. 8.5 Grot. A gracious heart is moulded to it as it was begotten by it Rom. 6.17 And the word is the Scepter of the providentiall as well as of the spiritual Kingdom the Lord rules all things by his word in the world as well as in the hearts of the Saints For as he hath stretched forth the expansum of the Heavens over the natural M. Tho. Goodwin Ep. Dedicat to the return of prayers Psal 149.9 Judicium scriptum intellige mandatur divinum quod iis arma haec pro libertate seu potius pro regno Christi propugnaâ—do amolificando induit Non suae rationis sed Dei jud cum scriptum exequi debent Jer. 1.10 Vendicat Deus summum imperium sermoni suo tantae est virtutis potentiae ut emineat supra omnes mortales nedum supra unam gentem Calv. Rev. 19.15.21 Verbum gladio comparatur propter vim pentrandi Heb. 4.12 propter vim nocendi Mat. 10.34 Glass Rhet. Sacr. p 397. Edvardus sextus Angliae Rex cum coronationis die tres gladii ei offerrentur in signum quod brium regnorum Monarcha esset respondit unum gladium adbuc deesse sc volumen saâ—rorum Bibliorum ille inquit gladius spiritus est omnibus his longe anteserendus Wolfius lect memoral cent 16. An. 1550. so he hath the expansum of the word over the rational world As appears by comparing Rom. 10.18 with Psal 19.23 Now as they rejoyce to see the word to run and be glorified in the souls of men when they believe which is Christs spiritual Kingdom so likewise when great things are accomplished by it in the world which is Christ providential Kingdom We see Psal 29. the great effects of the Word in the dispensations of providence in the world The word of the Lord is powerful it is full of majestie it breaketh the Cedars it maketh the mountaines to skip like a calf Lebanon and Syrion like a young unicorn c. Therefore in all the great changes that Christ makes in the world when he hath accomplished them all then his name is called the word of God Revel 19.13 And the sword by which he destroys his enemies is the sword that goes out of his mouth The Saints delight to see the word of God prosper and prevail Dan. 9.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He hath caused his word to arise when the word doth not lie despised but is exalted by the wonderful effects that are wrought by it the Saints receive therein abundance of satisfaction because they are the Rules of this word into which their hearts are moulded Not only as governing the spiritual but also the providential Kingdom 4. The power of godliness lies mainly in emptying a man of his own ends Sin lies mainly in ends and in that also doth the main of godliness lie Rom. 14.8 Now a man that is Gods servant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vobis tantum vestro commodo spectatis non quomodo mihi obsequamini sed tantum quomodo vestro morem geratis animo Yarnov must have no ends of his own As he must do his masters work so he must aym at his masters end or else he is his own servant his own will he doth and not his masters As it appears in the instance of Iehu and in their fasting Zach. 7.5 When you fasted did ye at all fast to me even to me did you not fast to your selves and eat and drink to your selves God owns nothing as a sacrifice unto him in which his end is not sought Now a man that hath no ends of his own how will he be pleased to see Gods ends prosper and to be effected and there is nothing makes a mans spirit bitter when Gods work is finished but when a man hath missed his end in it Hab. 2.1 I will stand upon my watch-Tower and see c. Every godly man hath a watch-Tower * Militis personam gerit consisto super munitionem id est verbum Dei à mea parte stat quo confido cui credo unde loquoâ— aliis praedico Si enim ille nutaverit qui verbi dux adservator esse debeat tum actum est vexillum succumbit vigil interemtus est Luth. Sâ—abo in specula mea id est in prophetiae meae sublimitate Jerom. Some understand it to be verbum Dei I will look into the word and observe there how God accomplisheth all things and brings them to pass and how his works are a fulfilling of his word But †Si quis propius expendat rationem Metaphorae facile intelliget speculam esse recessuÌ„ mentis ubi a mundo nos subducimus c. Si non statim apparuerit aliquid spei tamen non frangar animo neque deseram staioneâ— meam Calv. others understand it to be recessum mentis a mans own retiring thoughts and meditations the observations of a gracious heart The Saints by the word can discern what purposes and designs God hath upon the world and they observe how by his works he doth go on to effect and accomplish these designs Now to stand by Hoc sanctis Angelis gaudium affert quod diabolo regnum minuitur Deo verò regnum augetur vide quanta sit humana malitia iniquitas propter quoà Angeli benedicunt Deo laetantur homines murmurantes invidia flagrant Stella in loc 15.10 to retire a mans self and observe how in Gods workings thorough all the confusions of the world he doth accomplish his own purposes and that they are all turned about to bring to pass what he hath determined should be done thus to see Gods ends accomplished a Saint can exceedingly rejoyce in it This is the very joy of the Angels and Saints in Heaven and whosoever hath no ends of his own he must needs rejoyce to see God in his workings bring to pass his ends Vse 1 First It reproves all those that profess godliness and yet their wils are exceeding opposite unto the will of God and his dispensations in the world God works but they cannot approve it they would have it otherwise if it were in their power And this is a temper of Spirit that may befal a gratious man We see it did Jonah chap. 4. God had caused a gourd to spring up in a night and it was a present convenience unto Ionah for it was a shelter unto him from the Sun and he sate under the shadow of it this gourd the Lord smote by a worm at the root and it withered For this act of God Ionah is angry Non ignorat Deum loqui tamen non deponit animi serociam cum semel
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
belongs in common unto all the Saints as the exigency of Duty and the necessity of their calling doth require 5. Unless the Rule of Duty were revealed there could be no judging of a mans self Now it is commanded Iudge your selves that you be not judged of the Lord 1 Cor. 11.21 All judgement must be according to a Rule he that hath a Rule to judge by that being a reflex act must before-hand have a Rule to walk by Thus we see that the will of God as the Rule of Duty is made manifest unto men Fourthly In a compleat and full subjection of the will of man unto the will of God thus manifested doth the power of godliness mainly consist Which I shall manifest by these six demonstrations 1. 2 Cor. 3.23 Heb. 8.10 Grace is nothing else but the Law written in the heart Jerm 31.33 what is the writing of the Law in the heart Haec Metaphora tria continet 1. legis perfectam dilectionem cor est abrasa tabula 2. perfectam animi conformitatem non enim opus legis ut Rom. 2.15 sed lex ipsâ— scribitur 3. Prepetuitate lâ—tera scripta manet scribere est firmiter infigere Jer. 17.1 Quid sunt leges Dei in cordibus scriptae nisi ipsa praesentia spiritus Sancti qui digitus Dei est Quo presente dissanditur charitas cordibus nostris quae plenitudo legis est praecepti finis Aust de spirit lit cap. 21. when there are sutable impressions upon the will agreeable unto the Rule of Duty When the will is cast into the mould of the Word Rom. 6.17 The word may take a great place in a natural man it may go far into his understanding conscience affections but this is only taking the Out-works the Castle holds out till the will be won And Satan will at pleasure catch away the good seed that was sown because the man is still under his power and led captive at his will For all men subject their wils either to the will of God or of the Devil 2 Tim. 2.26 2. Preston of the New Covenant p. 76. Grace is the greatest subjection of the Creature unto God For therein is the foundation laid of all Obedience Now there is no subjection that is worthy of God unless the will be subject Satan being the god of this World Joh. 8.44 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 never judges himself honoured as a God unless he rule the will It s nothing to have men subject their actions to be captivated by a forced submission when the heart relucts and strives against it but to have the will conquered and subdued is an honour that becomes a God Therefore the relations in which we stand to God mainly require this Joh. 1.1.2 Psal 18.1 Hose 2.19 we are said to be servants of God and under the second Covenant to be married unto Christ for the covenant is matrimonial and in them both Ad virum defiderium tuuÌ„ hoc est eam non fore sui juris sed ex authoritate potestate mariti tota pendeat ut ne quid appetat aut velit quod marito non allubescat Merc. in loc the subjection of the will is properly required The woman must not only subject her wit but her will to her husband Thy desire shall be subject to thy Husband and he shall Rule over thee Gen. 3.16 And a servant should be but a living Instrument he should have no will of his own Aristotle observes a servant should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he should not only work for his Master but his will should be concluded under his Masters will God is a Spirit and the subjection of our will unto him absolutely is an honor that becomes none but God God only rules the will 3. It is the act of the will that is the act of the man Actus voluntatis est actus suppositi Therefore the Lord never accounts a man to obey till his will doth yield Mallet si fieri posset non esse quod timeat ut liberè faciat quod occultè desiderat Aust de natura grat c 57. Non fit in corde quod fieri videtur in opere quando mallet homo non sacere si possit impunè Aust contr Pelag. Epist 2. l. 2. cap 9. There is many a man that doth abstain from the sin he loves and doth practise the duties that he hates For it is with ungodly men in respect of Duties as it is with godly men in respect of sins They do the things they would not As they love sins when they practise them not so they hate Duties while they do them Therefore all that forced subjection which from a principle of an inlightened conscience is yielded unto God he rejects as rather an act forcibly wrought upon them then any thing done by them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significat probavit elegit electio est praecipuus actus voluntatis ex comprobatione eligere But Grace saith I have chosen the way of thy Commandments thy judgements have I laid before me Psal 119.30 That which a man doth electively with freedom of will and that if he were to chuse he would chuse again that is properly the act of the man when it is with a man towards God and his Law as with some of the servants of the Israelites in the year of Jubilee who said I love my Master and therefore would not go free though they might when a man is left at his liberty to chuse another Rule to walk by yet because there is none in which he sees so much truth and goodness as in the will of God therefore he would chuse no other to be the guide of his ways Perfectissima servitus obedientia Patri à Filio incarnato praestita signicatur Messias autem in duali de auribus suis loquitur ad eminentiam spiritualis suae servitutis notandam Glas Rhet. sacr p. 107. So it was with Christ Psal 40.6 But mine ears hast thou boared It is conceived to be an expression alluding unto that custom Exod. 21.6 The servant that would not go free his Master was to boar his eare thorow with an Awl and he was to serve him for ever God boared Christs ear as an expression of voluntary and perpetual subjection And whereas under the Law the servant had one ear only boared Christ speaks it in the plural Mine ears hast thou boared and all to shew that he did chuse obedience unto God Esay 50.4.5 the will of God as his Rule to walk by and if he were left to his liberty he would not go free As respect of sin to will it is more then to act it according to that Rule of Gregory Gravius est peccatum diligere quam facere So in respect of Duty 't is more to will then to do 2 Cor. 8.10 You have begun not onely to do but also to be willing a year ago 4.
distinguitur in jud cium denunciativum executivum Navarret controv to §. 1. 3. Vltimo dâ—ct â—mine posito voluntas necessariò determinatur tâ—men libere mov tur câ—nt â—uarez in Metaph. disp 19. sect 6. Cumel de voluntate c l. 1 pag 63. dictate of the mind which being once thoroughly enlightned and seriously possest with the adequate truth and goodness of things spiritual these being propounded to the will it cannot reject them for the liberty of the will is not a blind and a brutish head-strongness but a rational perfection The minde being spiritually enlightned and thereby elevated and actuated from Heaven this is called the teaching of the Father Joh. 6.45 The conviction of the spirit Joh. 16.8.11 The spirit of wisdom and revelation Ephes 1.17 b Collyrium ocuâ—orum medicina est ad spiritualis coec tatis nostâ—ae medelam eleganter transfertur Gloss Rhet. Sacra pag. 340. Imoâ—tra à Deo clarum conspectum mysteriorum Dei reram futuraruâ— Grotius in Apocal. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sylburg in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The eye salve Rev. 3.18 This puts the Law of God into a mans inward parts that he seeth a truth and a reality in those things which before he only saw in the notion That which formerly he heard by the hearing of the ear now his eye sees for as sin came in by the understanding c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proprie ad intellectum pertinet unde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The woman was deceived 2 Cor. 11.3 1 Tim. 2.14 Gen. 3.13 by the same way God will bring Grace into the soul for he will not invert the order of the faculties Vocatio alta est secreta qua fit ut legi atque doctrinae accomodâ—mus assensum Gratia praevenit hominis voluntatem bonam nec eam cujusquam invenit in corde sed sacit Hâ—mines ad sâ—ipsâ— omnipotentissunâ voluntate convertit ac vâ—lentes ex notentibus secit Aug. Epist 107. De grat libero Arbit cap 16. Câ—r est camera omnipotentis râ—gâ—â— Corda fideliâ— caelum sunt Aug. sermon de redempt but they shall all act according to their natural subordination 2. From hence there follows a thorough and effectual determination of the will to embrace the ultimate dictates of an enlightned understanding chusing spiritual truths as its own portion which compleats the writing of the Law in the heart Jer. 31.33 which is not only the putting of spiritual and saving light into the understanding but putting a sutable principle also into the will framing and fashioning it to accept and embrace those truths which the understanding was fully prepossessed of Praebendo vires efficacissimas voluntati Aug. making a man with full purpose of heart to close with and cleave to God The will is the chief seat of the soul The chamber of the great King therefore the main residence of Grace is in it so that though by a natural impotency in us the executive power is suspended yet a man can say to will is present with me when I finde no strength to perform Rom. 7.18 It s true that Grace doth not in this life take away b In voluntate manet resistibilitas connata adnata actualis Gratia non tollit resistibilitatem connatam quae est propria passio voluntatis nec adnatam ex voluntatis depravatione qua gratiae resistere potest solet nec resistentiam actualem sed actuatem resistentiam vincentem Ward concio ad Câ—erum in Philip. 2.12.13 omnem resistentiam actualem sed vincentem the will doth actually resist but Grace over-rules it that in its resistance it doth not overcome it resists quoad pugnam non quoad victoriam to a conflict not to a conquest Grace is judgement brought forth to * Mat. 12 20. Si vere volumus defendere liberuÌ„ arbitrium non opponemus unde fit liberum Qui oppugnat gratiam illuminanteÌ„ qua nostrum ad declinandum à malo faciendum bonum liberatur arbitriuÌ„ ipse arbitriuÌ„ suum adhuc vult esse cap tivuÌ„ Aug. Epist 107. victory in the end Neither is this determination of the will by Grace contrary to its liberty it sets it at liberty rather because it is done by a precedent light in the understanding If indeed the will had an object forced upon it which the understanding did not dictate to be best pro hic nunc then there was violence offered to it but for the will to chuse that which the understanding doth determine it unto as best in this doth the liberty of the will properly consist The Spirit of Christ being a Spirit of Liberty Eccles 12.3 ExtremaÌ„ visus imminutionem quam indigitat per obscuratiâ—nem videntium per fenestras Joan. Coch. in Eccles Anima est secundum suam essentiam toto corpore tota in qualibet parte Joan. Scharf Physic l. 6. c 1. § 7. doth act every faculty modo sibi proportionato according to its place and subordination in the soul as the soul hears in the ear works with the hand looks out at the windows of the eyes so the Spirit of Grace works in the understanding to apprehend the things of God and in the will to chuse them acting every faculty towards spiritual objects according unto its nature for spiritual ends 3. There follows in the soul strange secret allurements of the Spirit which are a great means to sweeten the choyce and make the will more chearful and full therein For the Spirit of Grace is the * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicitur id quod causam dat summi gaudii Joh. 15.11 17.13 Grot. in Heb. 1.9 Oyl of gladness not only in Christ but in all the members of Christ Psal 45.7 that they chuse freely and with delight things spiritual and afterward rejoyce and glory in their choyce That if a man were set free and left to his liberty he would make the same choyce to eternity As Paul doth Phil. 3.8 I count all things but loss for the excellency of the knowledge of Christ my Lord for whom I have suffered the loss of all things and he did not repent of the bargain but adds and I do count them but dung that I may win Christ As a woman that loves her Husband Pelliciam ad me blandis verbis conabor persuadere ut relictis amatoribus mecum redeat in gratiam Mercer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Duobus verbis redditur à Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exod. 22.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deut. 11.16 Conrad Kirsher Neque est nulla notionum convenientia est enim stoliditas illa qua quis mendacio applaudit cordis nimis latè patentis supinitas quod debet arctè custodiri Coccei in Job 31. is so fully satisfied in her choyce that she saith If I had all the world before me I should chuse no other Therefore we reade of the perswasions of
Romani Imperii caput sunt non quideÌ„ simpliciter quae Episeopi Romani sed qua habenas sive gubernacula Monarchiae Româ—nae â—â—rbis nimiruÌ„ orbis Christiani ad 〈◊〉 pertraxerunt atque in hoc Imperio à superiori potestaâ—â— non dependent neâ— ullius supra se Imperium in terra â—gnoscunt De quo cap. 17.10 alter nondum venit cum venerit oportet eum breve tempus manere eatenus breve tempus manere oportet pontisiees quatenus Impâ—â—â—â— Romani caput sunt politiaÌ„ istam dominatu suo complectuntur non vero qua Episcopi Romani hoc enim posteriori modo confidâ—rati satâ—s dâ—â— duraverunt Disseâ—rtatio Rob. Iansenii P. 9. 2. Secondly Because that Rome which is the feat of the Beast is called his throne Rev. 13.2 But I never find Episcopacy so called and the Spirit of God doth use to speak agreeable to himself that which he had before called the throne of the Beast upon that is the viall to be poured out Now if these be the ends that God is accomplishing so far as Gods ends are carried on I am bound to wish well to the Instruments imployed by God therin and in all lawfull wayes in my place endeavour with them to promote these ends Thirdly When there doth something appear above the power of man raising the spirits of the Instruments in the hand of the Lord for the effecting of these ends causing the worm Iacobt othresh the mountains Isa 41.14 Zâ—ch 12.8 Sc. in bello fortis fortunatus divina virtute erectus Tarnov Drusius c. Ezech. 1.20 21. per rotas intelligit hoâ—â—ines rationales qui se Angelorum juâ—â—u duci permittunt Lavat Rotas Deus per Angelos regit furtissime suavissime sive â—â—abant providentia Dei ordinaria aguntur sive sese a terra elevabant sc providentia inusitata insâ—â—â—a Psal 76.5 Nahum 3.12 Iudg. 7.13 making the weak as David lifting up the wheels from the earth acting men beyond the ordinary temper of the spirits of men taking away the hearts of the enemies that the men of might cannot find their hands their cities prove like ripe figs falling into the mouth of the eater a barley cake to overthrow a tent then we are to say It is the Sword of the Lord and of Gideon Digitus Dei hic est Surely these are signs of the effecting Will of God and not barely of his permitting Will. These things I desire may be seriously considered upon these three grounds 1. There should be no good business which God hath on foot in the world but I should desire to have a hand in it A good man hath an eye upon all the work that God hath to do in the world and would be acting in it Saith he whatsoever God is doing I would gladly be a worker together with God in either in my practice my purse my prayers or some way or other I would be very loth to misplace my prayers and to set my prayers in opposition to the Will of God Herein is much of the happiness of the Saints and Angels in heaven that they pray for nothing but what God will grant God is very observant of his peoples prayers Pray no more saith he to Ieremy If there be a person or business which the Lord will not prosper he will put it out of the hearts of his people to pray for it your prayers are the choisest actions of your life and if they proceed from a sincere heart though that particular thing which thou desirest may not be granted yet God will answer thee some other way yet a good heart would be loth to lose his prayer 3. I would be loth to lose my reward the Spirit of God teacheth a man not only to act Grace but to expect a reward of it No man shall ride with the Lamb in triumph after Victory that did not joyn with him in the Combate and Opposition And those that suffer with him in the Conflict shall certainly after the Victory ride with him upon white horses and have a share in the triumph Rev. 19.14 For if Jehu and Cyrus be rewarded of God for joyning with him in his effecting will even from a corrupt principle unto a corrupt end how much more shall they who desire to know what God is doing and in sincerity desire to further his ends in the doing of it Who not only do Gods work but aym at his end surely not only a temporal reward is reserved for them but it shall add to their eternal glory and make their Crown more massie at the last and great day Luk. 18. Let us now come to the last particular and that is the permitting will of God If the Lord will bring the Apostle to Jerusalem and there deliver him by the malice of the Jews Hoc fraeno cohibendi sunt omnes nostri affectus ne quid tam acerbum sit vel trisle vel durum quod non mitiget ac emolliat Dei voluntas Calv. Psal 39.9 into the hands of the Gentiles if he will suffer them to execute their rage upon him and thereby the Churches of God be deprived of so glorious an Instrument though we should gladly provide for the Churches preservation and edification yet if the Lord will in this manner deliver him up he is not bound to Instruments he hath with him the residue of the spirit and though mens graces accompany them to glory being given them for their own salvation yet they leave their gifts behinde them 1 Pet. 1.25 1 Cor. 13.8 Prophesies shall fail tongues shall cease knowledge shall vanish away 1 Cor. 13.8 These fall from the best men as Eliahs Mantle did from him when they are taken up into glory As therefore when an ungodly man dies he leaves his estate behinde him because it is this worlds goods so when a godly man dies he leaves his gifts behinde him because it is the Churches treasury If the Lord will thus deliver up the Apostle and so deprive the Church Let the will of the Lord be done And some conceive it mainly to be spoken here in reference unto Gods permitting will though I have taken in all three of them intended by the spirit there being such clear and evident footsteps of them all in the before mentioned story Hence the last Observation is Doctrine Doct. That where Godliness is in the power of it 〈◊〉 brings a soul to an humble submission unto the permitting will of God In the handling of this I must shew First What the permitting will of God is and the several branches wherein it doth consist Secondly Prove that godliness brings about the soul of a man unto a submission thereunto Thirdly Shew you the grounds thereof what there is of godliness manifested in such a submission Fourthly The several acts of the soul in its conformity unto the permitting will of God and wherein this conformity doth consist First What the permission of God
poison into a most excellent medicine how to profit his people by their lying under the power of ungodly men making them the Scullions to wipe them even as a man would wipe a dish He knows how to refine them by that fire which they thought would have consumed them and he doth sit by as a refiner and he will suffer them to lie in the fire no longer then till they are refined He knows how to work his own end out of all these permissions For all the permissions of God are in design for a time till he hath accomplished his own purpose Isa 10.12 Till I have wrought my good work upon Sion And be assured the permissions of God shall be means to destroy sin as well as his Sanctification and the Enemy shall be as well destroyed by his permissions as by his executions Cuâ— off in their own malice ensnared in the works of their own hands The Lord will surely accomplish the ends of his permissions but they shall never accomplish their ends and determinations There is nothing the Lord permits but he will bring good out of it and he knows how to do it His permission of sin was an occasion of bringing in a better Covenant a more glorions head a higher righteousness a greater Sonship a more excellent name and he that can bring so much good by the permitting the worst of evils we need not fear but he can bring very great good also out of the temptations and out of the sufferings of the Saints 3. A man should not fret and be impatient but labour for a calm and quiet spirit under it because it is the will of God to suffer it and had not he suffered it it had never been There is as truly a principle of quietness in the permitting will of God as there is in the commanding and effecting will of God do not impatiently and discontentedly reason why doth the Lord suffer it to be thus It was that which David did quell in his followers when they would presently have taken off Shimet's head he answers the Lord hath bidden him and who shall say Wherefore hast thou done so 2 Sam. 16.10 Therefore Psal 37.7 his counsel is Fret not because of the man that prospers in his way against the man that bringeth wicked devices to pass God suffers Satan to infest thee and wicked men to oppress thee take heed of an unquiet Spirit under it for the permitting will of God acts as truly for the good of his people as his effecting will And it is part of that portion which the Lord doth make over to them when he saith I will be thy God whatever is in God is theirs and works for them though for the present it seems to make against them David in this bewails his own folly that his soul was not quieted under the permissions of God and therefore doth set himself before us as an example afterwards for a pattern of patience to be imitated and a pitch of patience to be attained when as he was before in his distemper foolish and as a beast before God 4. A man should not only desire that the commanding will of God might stand but his permitting will also and a man should desire onely to be delivered with a subjection to his will So Christ saith in his subjection to the will of God in Pilats condemnation of him John 19.11 Thou couldst have no power over me unless it were given thee from above It is only the permitting will of my Father which hath put this power in thy hands and if it be his will that I shall be delivered into your hands I do not desire that this permission of God should be taken off until his time is I can with satisfaction and contentment lie down under it If it be not his will that this cup pass his will be done Use Let us then endeavour that the power of grace in us may appear in submission unto the permitting will of God There should be no testimony of Godliness in the power of it but a Godly man should search to find it in himself and if he doth not find it he should labour after it James 1.4 Let patience have its perfect work There is a perfect work of grace in the hearts of all the people of God not perfect in this life as it is in heaven but yet there is a fulness of the age of the stature of Christ in this life Now look what power grace hath had in any mans heart the same we should desire it might have in ours not only subduing our wills to the commanding but also to the permitting will of God in all things For it is true we know in part and many things we do not beause we know not A Gracious heart his care is to keep his eye open for every new discovery of truth and he carries with him a resolution to walk answerably thereunto when once it is made known to him by the Spirit of Revelation Now the arguments to inforce it are these 1. As it comes from God it is good For the will of God is the rule of goodness and it is onely good It is true that the things willed are not good and therefore as it is sin the Lord doth not will it but suffer it but yet though sin be not good yet it is good that God should glorifie himself and work his own ends not only out of the services but also out of the sins and the contrary actings of the Creatures 2. To be given over unto a contradicting spirit to dispute against any part of the will of God is one of the greatest plagues that a man can be given up to Who art thou that replyest against God Rom. 11. Either against the will of his purpose in his decrees or else the will of his precept in his commands or against the withdrawings of grace in his permissions there is scarcely a greater plague then to be given over to a gainsaying spirit To call the actions of God into question in either of these it is a sin that is commonly reproved Isa 1.5 All the day long I have stretched out my hand against a disobedient and gainsaying people And it s the Judgement that the damned in hell are given up to they are acted by a gainsaying spirit Therefore Luke 16.29 30. Abraham saith They have Moses and the Prophets let them hear them But Dives saith Nay Father Abram if one rise from the dead again they will repent The best way to bring them to Repentance saith Abraham is to hear Moses and the Prophets Nay saith Dives the best way to bring them to repentance is by one rising from the dead again And if an Angel or a Saint from heaven should preach to men they would dispute and resist So men do against the permitting will of God Why doth God suffer this he can hinder sin if he would Qui non vetat peccare cum potest jubet He that
deposed so far God is exalted when self shall be perfectly deposed then shall God be exalted alone but in this life so far as there are remainders of self in the man there will be opposition maintained against God And this opposition must needs be the greater the greater the thing is that is contended for If two Kings contend for a Crown it will cause a great deal of disturbance in the Kingdom And this is the ground of the fight between the flesh and the spirit in the soul of the Saint flesh contends for the Godhead of Self and Grace for the Godhead of God each of them strive for a Godhead therefore their contention must needs be exceeding great 2. Sin is nothing else but the opposition of mans will to Gods will and this is properly a seat of sin Rom. 8.7 The carnal mind is enmity to God it is not subject to the Law of God neither can be For as Corruption doth deifie reason in a way of wisdom so it doth deifie the will in a way of liberty and loves not to have any power over it that may controll correct or restrain it Therefore men look upon the Law of God as cords and bands which they cannot bear Psal 2.3 But they kick at them with the feet of pride and contempt And upon this ground it is that every unregerate man is called a turbulent unquiet spirited man never at peace and rest within himself because of the opposition of his will to the will of God Though therefore there may be some velity wrought upon the will of unregenerate men an imperfect and incompleat will that they may hear gladly and do many things yet there is some point of strictness in every unregenerate mans case which being set home upon him he stumbles at it and saith Durus est hic sermo his will stands out and the treaty betwixt him and God thereupon breaks off Therefore there is many a man that goes far parts with much comes to an almost I am perswaded to be a Christian but yet in the very ultimate act of Regeneration he plaies the part of an unwise son and stayes in the place of the breaking forth of Children Hos 13.13 and so is never new born to God Thus all the unquietness of the spirit and the offence that a man takes at the Commands wayes of God proceeds from nothing else but the non-subjection of his will to the will of God were that brought about that a man had respect unto all the Commandments the work were done and all this unquietness of the soul taken away 3. The will of God is the Center of all the wills of the Creature unto which they are all created and ordained to act and move There is a double motion or tendency of the creature towards the will of God One is natural so the Creatures without reason move toward it for they are all his servants Psal 119.91 But as for reasonable creatures God doth act them according to their nature in a voluntary way and so the will of God is the center of their will The Angels are therefore said to do his pleasure and to harken to the voice of his word Psalm 103.20 So the Saints David my servant hath fulfilled all my wills Acts 13.22 Now if any thing be taken from its Center it is unquiet moves disorderly and with a disturbed motion Let the needle that is touched with the Loadstone be shaken from its place it is alwayes trembling and unquiet till it return to the place of its former rest Let any earthly matter be by the heat of the sun exhaled and we see how it is tost to and fro in the air till the earthly matter with violence return again unto its center Nothing is at quiet out of its proper place The waters are made naturally to cover the earth but God hath by a decree laid them up in heaps he hath laid up the deep as in a treasure-house hence comes all the unquietness and turbulency that is in the vast body of the sea So it is with the soul of a man in a voluntary way as it is with the creatures in a natural way God is the center to which it was created and it is alway unquiet till it rest there Inquietum est cor meum donec requiescat in te Aust 4. The will of man in a state of sin is not only in an opposition to the will of God but to it self also The wills of the flesh and of the mind Ephes 2.3 There are divers lusts and pleasures Titus 3.3 and they do very often fall cross and contrary one to another and no man can serve two Masters that give cross and contrary commands without a great deal of trouble and disturbance That which will gratifie a mans pride will not serve his profit and that which will fit his sensual ty will not suit with his Hypocrisie Scelera dissident the Heathen man observes As all truths agree among themselves so do all duties but Error multiplex Corrupt doctrines may and do cross one with another and so do also corrupt wayes Now when the soul of man is desirous to please and content them all he would serve them all it is no wonder if the man be in a continual unquietness in his own spirit If the water did alway run one way it would run smoothly but when the tide comes in and the waters in their streams cross one another then the waves are lifted up each one tending to their own motion This said to be a mans wife or we are said to be married to sin Rom. 7.5 now if a man had many wives and he uxorious and desiring to please them all and they have contrary desires and opposite wills the man should never be quiet either in his house or heart And such an uxorious husband every sinner is that though every man hath some darling some Dalilah that he would chiefly please there yet is an unquietness in him all the while because he doth displease the rest of his Paramours 5. The Spirit of God hath undertaken the guidance of the Saints and therefore they are said to be led by the Spirit Christ gives us a manuduction into the presence of the Father by way of mediation By him we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an access to the Father Ephes 3.12 But the Spirit gives us a manuduction in point of direction in our whole course Now the Spirit works in the soul in a sweet and effectual way When a man receives the Spirit he is annoynted with the oyl of gladness Psalm 45.7 it makes him go readily and chearfully on Non tardat uncta rota Draw us and we will run after thee Cant. 1.4 The Spirit is said to draw because its motion is powerful and yet we are said to run because our motion is voluntary Trahitur animus amore There are no cords that draw so effectually as the cords of Love Now the guidance of
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