The Souls Conflict With Itself, Chapter 17
CAP. XVII.
Of Graces to be exercised in respect of divine Providence.
VVEE are under a providence that is above our own; which should bee a ground unto us, of exercising those graces that tend to settle the soule in all events. As,
1. Hence to lay our hand upon our mouthes, and command the soule an holy silence, not daring to yeeld to the least rising of our hearts against God. I was dumbe, and opened not my mouth, Psal. 39. 9.because thou didst it, saith David. Thus Aaron when hee had lost his two sonnes, both at once, and that by fire, and by fire from heaven, which caried an evidence of Gods great displeasure with it, yet Lev. 10. 1, 2.held his peace. In this silence and hope is our strength. Flesh and blood is proane to expostulate with God, and to question his dealing, as we see in Gedeon, Ieremie, Asaph, Habacuck, and others. If the Lord be with us, why then is all this befallen us? but after some strugling betweene the flesh and the spirit the conclusion will be, yet howsoever matters goe, God is good to Israel. Where a fearefull Psal. 73. 1.spirit, and a melancholy temper, a weake judgement, and a scrupulous and raw conscience meete in one, there Sathan and his, together with mens owne hearts, which like Sophisters are continually cavilling against themselves, breed much disquiet, and makes the life uncomfortable. Such therefore should have a speciall care as to grow in knowledge, so to sticke close to sure and certaine grounds, and bring their consciences to the rule. Darknesse causeth feares. The more light, the more confidence. When we yeeld up our selves to God, we should resolve upon quietnesse, and if the heart stirres, presently use this check of David, Why art thou disquieted?
Gods wayes seeme oft to us full of contradictions, because his course is to bring things to passe by contrary meanes. There is a mystery not onelyonly in Gods decree concerning mans eternal estate, but likewise in his providence, as why he should deale unequally with men, otherwise equall. His judgements are a great depth, which we cannot fadome, but they will swallow up our thoughts and understandings. God oft wraps himselfe in a cloude, and will not be seene till afterward. Where we cannot trace him, wee ought with S. Paul to admire and adore him. When we are in heaven, it will be one part of our happinesse, to see the harmony of those things, that seeme now confused unto us. All Gods dealings will appeare beautifull in their due seasons, though we for the present see not the contiguity and linking together of one thing with another.
2. Hence likewise proceeds a holy resigning of our selves to God, who doth 2.all things according to the counsell of his owne will. His will is a wise will, it is Voluntas Dei, necessitas rei.guided by counsell, a soveraigne prevailing will. The onelyonly way to have our will, is to bring it to Gods will. If we could delight in him, wee should have our hearts desire. Thus David yeeldes up 2 Sam. 15. 26.himselfe unto God; Here I am, let the Lord deale with me as seemeth good unto him. And thus Elie when God foretold by Samuel the ruine of his house, quiets himselfe, It is the Lord, let him doe what seemeth him good. Thus our 1 Sam. 3. 18.blessed Saviour stayes himselfe, Not my will, but thy will be done. And thus the people of God, when Paul was resolved to goe to Ierusalem, submitted, saying, The will of the Lord be done; a speech fit Acts 21. 14to proceed out of the heart and mouth Vox vere Christianorum.of a Christian.
Wee may desire and long after a change of our condition, when wee looke upon the greevance it selfe, but yet rembember still that it be with reservation, when wee looke upon the will of God, as How long Lord, holy and Rev. 6. 10.true, &c. Out of inferiour reasons wee may with our Saviour desire a removall of the cup, but when wee looke to the supreame reason of reasons, the will of God, here we must stoop, and kisse the rod. Thus humbling our selves under his mighty hand, which by murmuring and fretting we may make more heavy, but not take off, still adding new guilt and pulling on new judgements.
3. The way patiently to suffer Gods will, is to inure our selves first to doe it. 3.Passive obedience springs from active. He that endures any thing, will endure it quietly, when hee knowes it is the will of God, and considers that what ever befalls him, comes from his good pleasure. Those that have not inured themselves to the yoke of obedience, will never endure the yoke of suffering, they fume and rage as a wilde Bull in a net, as the Prophet speakes. It is worth the confidering, to see two men of equall parts under the same crosse, how quietly and calmely the one that establish eth his soule on Christ, will beare his afflictions, wheréas the other rageth as a foole, and is more beaten.
Nothing should displease us, that pleaseth God; neither should any thing be pleasing to us, that displeaseth him. This conformity is the ground of com fort. Our owne will takes away God, Propria voluntas Deū quantum in ipsa eximit.as much as in it lyes. If we acknowledge God in all our wayes, he will direct our pathes, and leade us the way that we should Prov. 3. 6. Esa. 48. 10.goe. The quarrell betwixt God and us is taken up, when his will, and our will are one; when wee have sacrificed our selves, and our wills unto God; when, as he is highest in himselfe, so his will hath the highest place in our hearts. Wee finde by experience, that when our wills are so subdued, that wee delight to doe, what God would have us doe, and to be what God would have us be, that then sweet peace presently riseth to the soule.
When wee can say, Lord, if thou wilt have me poore and disgraced, I am content to be so. If thou wilt have me serve thee in this condition I am in, I will gladly doe so. It is enough to mee that thou wouldst have it so. I desire to yeeld readily, humbly, and cheerefully, to thy disposing providence. Thus a godly man sayes Amen, to Gods Amen, and puts his fiat and placet to Gods. As the Sea turnes all rivers into its own rellish; so he turnes all to his owne spirit, and makes whatsoever befalls him, an exercise of some vertue. A Heathen could say, that calamities did rule over men, but a wise man hath a spirit overruling allcalamities, much more a Christian. For a man to be in this estate, is to enjoy heavē in the world under heaven; Gods Kingdome comes where his will… thus done and suffered.
None feele more sweet experience of Gods providence, then those that are most resolute in their obedience. After we have given glory to God in relying upon his wisdome, power, and truth, wee shall finde him imploying these for o… direction, assistance, and bringing aboue of things to o…r desired issue, yea above what ever wee looked for, or thought of.
In all cases that fall out, or that wee can put to our selves, as in case of extremity, 4.opposition, strange accidents, desertion and damps of spirit, &c. here we may take Sanctuary, that we are in covenant with him, who sits at the sterne and rules all, and hath committed the government of all things to his Sonne, our Brother, our Ioseph, the second person in heaven. Wee may bee sure no hurt shall befall us, that he can hinder; and what cannot hee hinder that hath the …yes of hell and of death? unto whom …e are so neere, that he caries our names in his breast, and on his shoulders, as the …igh Priests did those of the twelve Tribes. Though his Church seemes a …iddow neglected, yet he will make the world know, that shee hath a Husband will right her in his good time.
But it may be demanded, what course is Quest.to be taken, for guidance of our lives in particular actions, wherein doubts may arise, what is most agreeable to the will of God.
1. We must not put all carelesly upon 1. Answ.a providence, but first consider what is our part, and so farre as God prevents us with light, and affords us helpes and meanes, we must not be failing in our duty. Wee should neither out-runne, nor bee wanting to providence. But in perplexed cases, where the reasons on both sides seeme to bee equally ballanced, see whether part makes more for the maine end the glory of God, the service Summa ratio quae pro religione sacit.of others, and advancement of our owne spirituall good. Some things are so cleare and even, that there is not a best betweene them, but one may be done as well as the other, as when two wayes equally tend to one and the same place.
2. Wee are not our owns, and therefore 2.must not set up our selves. Wee must not consult with flesh and blood either in our selves or others, for selfelove will deprave all our actions, by setting before us corrupt ends. It considers not what is best, but what is safest. By-respects sway the ballance the wrong way.
3. When things are cleare, and God 3.will is manifest, further deliberation is dangerous, and for the most part argues a false heart, as we see in Balaam, who though he knew Gods minde, yet would bee still consulting, till God in judgement gave him up to what his covetous heart led him unto. A man is not fit to deliberate, till his heart be purged of false aymes, for else God will give him up to the darknesse of his owne spirit, and he will bee alwayes warping unfit for any byas. Where the aymes are good, there God delighteth to reveale his good pleasure. Such a soule is levell and suitable to any good counsell, that shall bee given; and prepared to entertaine it. In what measure any last is favoured, in that measure the soule is darkned. Even wise Solomon, whilest he gave way to his lust, had like to have lost his wisdome.
We must looke to our place wherein God hath set us; if we be in subjection to others, their authority ought to sway with us. Neither is it the calling of those that are subjects, to enquire over-curiously into the mysteries of government, for that, both in peace and war breeds much disturbance, and would trouble all designes.
The lawes under which we live, are particular determinations of the law of God in some duties of the second table. For example; The Law of God sayes, Exact no more then what is thy due. But what in particular is thy due, and what another mans, the lawes of men determine, and therefore ought to be a rule unto us so farre as they reach; though it be too narrow a rule to be good only Nimis angusta innocentia …st ad legem bonam esse.so farre as mans law guides unto. Yet law being the joynt reason and consent of many men for publique good, hath an use for guidance of all actions that fall under the same. Where it dashes not against Gods law, what is agreeable to law, is agreeable to conscience.
The law of God in the due enlargement of it, to the least beginning and occasions is exceeding broad, and allowes of whatsoever stands with the light of reason, or the bonds of humanity, civility, &c. and whatsoever is against these, is so farre against Gods law. So that higher rules be looked to in the first place, there is nothing lovely, or praise-worthy among men, but ought to be seriously thought on.
Nature of it selfe is wilde and untamed, and impatient of the yoke; but as beasts that cannot endure the yoke at first, after they are enured a while unto it, beare it willingly, & cary their work more easily by it: So the yoke of obedience, makes the life regular and quiet. The meeting of authority, and obedience together, maintaines the order and peace of the world.
So of that Question.
Though blindfold obedience, such as our Adversaries would have, be such 5.as will never stand with sound peace of conscience, which alwayes lookes to have light to direct it; (for else a blinde conscience would breed blinde feares) yet in such doubtfull cases wherein we cannot winde out our selves, we ought to light our candles at others, whom we have cause to thinke by their place and parts should see further then wee. In matters of outward estate, wee will have men skilfull, of our counsell; and Christians would finde more sound peace, if they would advise with their godly and learned Pastors and friends. Where there is not a direct word, there is place for the counsell of a prudent man. And it is a happinesse for them Sententia boni viri.whose businesse is much, and parts not large, to have the benefit of those that can give ayme, and see further then themselves. The meanest Christian understands his owne way, and knowes how to doe things with better advantage to his soule, then a gracelesse though learned man; yet is still glad of further discovery. In counsell there is peace, the thoughts being thus established.
When wee have advised and served Gods providence in the use of meanes, then if it fall out otherwise then wee looke for, wee may confidently conclude, that God would not have it so, otherwise to our griefe we may say, it was the fruit of our owne rashnesse.
Where we have cause to thinke that wee have used better meanes in the search of grounds, and are more free from partiall affections then others, there we may use our owne advise more safely. Otherwise what wee doe by consent from others, is more secure and lesse offensive, as being more countenanced.
In advice with others, it is not sufficient to be generally wise, but experienced and knowing in that wee aske, which is an honour to Gods gifts where we finde them in any kinde. When we set about things in passion, we work not as men or Christians, but in a bestiall manner. The more passion, the lesse discretion; because passion hinders the sight of what is to be done. It clouds the soule, and puts it on to action without advisement. Where passions are subdued, and the soule purged and cleared, there is nothing to hinder the impression of Gods spirit; the soule is fitted as a cleane glasse to receive light from above. And that is the reason why mortified men are fittest to advise with in the particular cases incident to a Christian life.
After all advise, extract what is fittest, 6.and what our spirits do most bend unto: For in things that concerne our selves, God affords a light to discerne out of what is spoken, what best suteth us. And every man is to follow most what his owne conscience, (after information) dictates unto him; because conscience is Gods deputy in us, and under God most to bee regarded, and whosoever sinnes against it, in his own construction sinnes against God. God vouchsafeth every Christian in some degree, the grace of spirituall prudence, whereby they are enabled to discerne what is fittest to be done in things that fall within their compasse.
It is good to observe the particular becks of providence, how things joyne 7.and meete together: fit occasions and suting of things are intimations of Gods will. Providence hath a language, which is well understood by those that have a familiar acquaintance with Gods dealing; they see a traine of providence, leading one way more then to another.
Take especiall heed of not grieving 8.the Spirit, when he offers to bee our guide, by studying evasions, and wishing the case were otherwise. This is to be Law-givers to our selves, thinking that we are wiser than God. The use of discretion is not to direct us about the end, whether wee should doe well or ill, (for a single heart alwayes aymes at good:) but when we resolve upon doing well, and yet doubt of the manner how to performe it: discretion lookes not so much to what is lawfull, (for that is taken for granted,) but what is most expedient. A discreet man lookes not to what is best, so much as what is fittest, in such and such respects, by eying circumstances, which if they sort not, doe vary the nature of the thing it selfe.
And because it is not in man to know his owne wayes, we should looke up unto Christ, the great Councellour of his Church, to vouchsafe the spirit of counsell and direction to us: that may make our way plaine before us, by suggesting unto us, this is the way, walke in it. Wee owe God this respect, to depend upon him for direction in the particular passages of our lives, in regard that hee is our Soveraigne, and his will is the rule, and we are to be accountable to him, as our Iudge. It is God onelyonly that can see through businesses, and all helps and lets that stand about,
After we have rolled our selves upon God, wee should immediately take that course he enclines our hearts unto, without further distracting feare. Otherwise it is a signe wee commit not our way unto him, when we do not quietly trust him, but remain stil as thoughtfull, as if wee did not trust him. After Phil. 2. 4.prayer and trust followes the peace of God, and a heart void of further dividing care. Wee should therefore presently question our hearts, for questioning his care, and not regard what feare will be ready to suggest, for that is apt to raise conclusions against our selves, out of selfe-conceited grounds, whereby wee usurpe upon GOD, and wrong our selves.
It was a good resolution of the three young men in Daniel, We are not carefull Dan. 3.to answer thee O King. We know our duty, let God doe with us as hee pleaseth. If Abraham had hearkened to the voice of nature, hee would never have resolved to sacrifice Isaack, but because he cast himselfe upon Gods providing, God in the Mount provided a Ramme in stead of his Sonne.