Christian Observations and Resolutions, Observations · Observation 19 – Observation 26
19. The tryall of our time.
A Wise Traueller considereth in what part of his journey hee is, and a wise disposer of his dyet, noteth his age, & temper of his body; so a good Christian marketh the tyme of the world, and in what periode of the tyme hee liueth.
All tymes turne in the Circle, 1. of Prosperitie, in aboundance of Gods blessing, 2. Profanesse in the abuse of these blessings. 3. Punishment for that abuse. 4. Repentance vnderunder punishment, that wee may enter againe in prosperitie as the beginning of that Circle. It auaileth greatlie to know in which of these foure wee are; if wee bee in the time of Peace and Prosperitie, to know the time of our visitation, and to use aright the things that concerne our peace. If in the tyme of profannesse, to eschew sinne, and keepe vsus from the wickednesse of our tyme; If vnderunder punishment, that wee repent tymouslie.
Doubtles this tyme of the reformed Churches, is the tyme of punishment, we hauehave had long Prosperitie, the cleare light of the Gospel, and offer of Saluation, but hauehave abused it, and now God is reuenging on vsus the quarrell of his Couenant. Leuit. 26. 25. Let euerie one mourne for his owne sinnes, and the sinnes of his tyme, that hee may hauehave his Soule for a prey.
He is voide both of the feare of God, and the care of his owne Saluation, who now turneth not to God: when his Word and Workes of justice about vsus, and our owne conscience within vsus call vsus to teares, it is tyme to afflict our Soules for our sinnes. If wee cannot deprecate common calamities, yet wee shall receiue the Murners marke on our forehead. Ezech. 9. for our owne saftie: And God, who had the Arke for Noah, and Zoar for Lot, shall bind vp our Soule in the bundell of life. 1. Sam. 25. 26.
Since wee hauehave not used our former tymes well, it is not good to lose the tyme of Repentance also. If wee doe, there will bee no more regresse to peace but vtter exterminion. But if wee returne to God with all our heart, when he hath purged his Church by his fierie tryall, hee will cast the rod of his anger in the fire, and turne our mourning in a pleasant peace, O Lord, wee waite for thy Saluatio…. Gen. 49.
20. Short care for a short life.
THe workes of the most part of men, tell that they thinke not of Heauen, or that such a heauen as they minde, is on earth: They seeke earthly thinges, and compt their happinesse by their obtaining, and their miserie by their want. Riches, Honour, Fame, Pleasure, &c. are the hight of their reach, and that not in a small measure as passengers for the way, but excessiuelie as possessors, of their end: No care of another life, because no minde of it: Or if the thought of Heauen bee forced vponupon them, it is soone banished by the strength of earth-delights.
Their desires are as base as the beasts, & worse, for the beast can doe no more, and ought no more: But men are reasonable, and called to Heauen: They may reckon on many branches with wormes, they come of the earth, liue on it, creepe on it, and in end creepe in it, and more wormish than they, being more affected with the dungue of the Earth, digged out of the bowels of it, than with the Heauen. What priuiledge their body hath in beeing liuing earth, they loose it in seeking lifelesse earth for their happinesse.
Both doe heere agree, an earthly life, and an earthly spirit, spent in the cares of the Earth: But a friend of the life of God lifteth vp the renewed Spirit to heauenlie things: It cannot be so basely abject, as to mynde and glutte the baggage of the Earth: But as it is from aboue, so it is all sette on things aboue, and turneth euen the necessar and moderate cares of this life to an heauenlie temper, by that reference, that it hath in their use to life eternall.
Occasionall errors come in at a side, and wrest some part of our course, and beeing discouered, are easilie remeeded. But this is a fundamentall error, to place our happinesse in the Earth, and to seeke it therein: It peruerteth all the course of their wayes, and the greatest conuiction of it, is when tyme of amendement is past: whē that consuming fire at the last day, destroyed all which they hauehave scraped together, they will then see their error.
I thinke it great wisedome to car…e our cares, according to the things themselues. If Eternitie were heere, mens scraping and raking of the earth might seeme reasonable, but since our time in this life is but short at the longest, and shorter possiblie than I know: I will set all mine heart for heauen, and a short life shall hauehave as short a care.
21. Perplexities, disease, and remeede.
PErplexities in our adoes are a torture to our Soule: With great difficultie wee resolue on the end. And when that is fixed, what tossing hauehave wee to choose the meanes that are most expedient for it? And scarcelie are our Spirits deliuered of these two burthens of purposing the good end, and choosing the best meanes, when the feare of the euent tormenteth vsus worse.
It seemeth heere to bee better to the rash and senslesse man, than to the wise. The wise man multiplieth his griefes, and by foresight maketh his way more perplexed to him, wheras the rash man and senslesse, bringeth out some birth without conception and trauell.
The stupide man is meerelie passiue, and letteth all things come as they will: his senslesnesse disposeth him for any thing, not because of resolution, but for lacke of it: Hee hath no more of matters, but their fruite and euent. Hee is a witnesse to the Childe, but neither father nor mother to it.
The hastie man is so in his actions, and euerie part of them at once, that he is in none of them, his doing is as swift as his thought, and oft-times anterior to to his thinking, as his tongue, so his hand and foote out-runne his minde: Hee is out of them by temeritie before hee bee in them.
But true wisedome saueth vsus from all these errors: It looketh to God, in whom are the ends of all things, and aduiseth with his worde about the meanes to bring vsus to the end, and resteth on prouidence about the euent. Thereby wee are more in God, than in our businesse, and committe them to him, that hee may doe them: Full dependence on him, cutteth the throate of all these perplexities.
22. Passions, Tyrannie, and Remeede.
PAssions, are justlie so named, though they breed in vsus, yet wee suffer of them, and that in such violence, as scarcelie either allurement of sinne, or prouocation of injurie can worke: It were nothing to see vsus by outward folie, drawen out of our selfe, but to suffer that of any inward power, is more strange; and that not so much a power, as an impotencie: It is not strength, but weaknesse in vsus that breedeth Passions, and yeeldeth to them: a weake defender, maketh a feeble assaulter proue strong: And there is yet worse in it, wee know not either how to punish or to remeed it. Both parties are in our selfe, the doing and suffering of Passion, is both of vsus, and in vsus, and when wee presse to mend it, new Passions arise in vsus, both of griefe that such Passions should bee in vsus, and of feare of wrath for them.
I will not excuse my selfe, because of Passions, but rather accuse mee: Excuses of that kinde, are as they who excuse their fault by drunkennesse, the purgation is fouler than the sinne purged: Passion in it selfe is punishment eneugh, if it lacketh guiltinesse: It so disturbeth man and transporteth him, that the violence of it, is a sufficient chastisement for it.
It is a naturall impotencie, and must bee cured by a supernaturall Grace: When God, in whom is no Passion, reneweth vsus to his Image, and wee in all our actions, set him as a Paterne before vsus, wee shall finde a restraint of them. I doubt, if any Passion can aryse in that Soule, so long as it seeth an vnpassionate God in the face of his meeke Sonne, Iesus Christ: Wee are as farre separated from the meeknesse of Christ, as wee are transported by Passion.
23. Three faultes with the world, but not with God.
THese three things are counted faults in the world, & yet no man needeth to repent him of them: The modest Shifting of occasioned honour and riches, the patient Disgesting of great wrongs; And the not following of the fashions of the world: Who so art disposed, are counted Dolts, but that sentence falleth on the Iudge. The first is counted Basnesse of Spirit: The second, an euill Conscience: He swalloweth Injuries so patiently, that hee incurreth the suspition of senslesnesse and stupour: And the third, a saucie singularitie.
But such a Spirit beareth out that censure vponupon better grounds: The first commeth of true Contentment in God: The second, of a care to keepe himselfe in peace with God: And the third, of a just contemning of the world. True Honour followeth the modest Shifter of it, and the riches of true Contentment, are treasured in the heart that hungreth for no more. Hee is truelie content, who hath fixed a period to his desires, and doeth not so much as loose them to a racklesse wishing of further: And the best way to keepe peace in our Soule is not to frette at injuries: & it is a token that hee who dwelleth in vsus, is greater than the world, when we count the worlds fashions a witlesse folie.
Hee who is so possessed in his choise, securelie indureth that ignorant censure, and hath indeede attained the trueth of that which they are seeking imaginarlie: Hee seeth that by Time, they will either applaude him in his course, or else fall short by the way to their greater losse.
If the world can shewe mee where I shall finde it, or what fixed Paterne and exampler of good, it followeth, with some reason it might exact of mee an imitation: But since it can neither tell, where to finde it selfe, neither hath any Paterne, but its owne new fangle vanitie, it is shamelesnesse for it to sute, and madnes in mee to giuegive it obedience. It must bee a bad stuffe that keepeth not the colour: And a bad colour that changeth eueryevery day: Stuffe and colour of so changeable a stampe agree well together: But the renewed man dyed with the vnchangeable colour of Grace, contemneth them both.
I will not render my selfe to that Schoole, where posed sodilitie is counted a vice, and newe fangled folies are counted perfection.
24. Saluation is of Grace alone.
THe Grace of God in man, hath no greater enemie, than man himselfe: Sathan hath his name from Inimitie to God and good, and the world commeth in vnderunder his Standard in that warre: But they cannot all hurt vsus so, as wee our selfe. Their businesse is without, and cannot preuaile, except our corruption bring it within, and partie it against vsus. All these enemies may will our hurt, but cānot work it: Our yeelding to them, giueth both life and way to their euil will. Of our selues wee meere Grace offered with neglect, contempt and opposition, and when wee hauehave receiued it with abuse and vnthankfulnesse.
Grace justlie beareth the name, for it is a free gift, God is good to vsus, for no foreseene good in vsus, but of his free fauour: Hee findeth vsus euill, and maketh vsus good: The beginning, growth and and perfection of Saluation, is all of Grace: It is good to finde this our natiue gracelesse disposition: When wee finde nothing but euill in vsus, and all good to come freelie of God, then wee knowe the praise of the glorie of his Grace.
Who so seeketh any ground of his Saluation, or Election in his foreseene faith, or Workes, or Humilitie, is not humble, but proud against God: hee maketh himselfe a step-bairne, and not a natiue Sonne of God: He is not begotten of a speciall louelove, but respected with a posteriot and following fauour, which dependeth on some worthinesse foreseene in himselfe, and the worke of it vponupon the willingnes of his owne will.
Hee who buildeth vponupon his owne will, and not on the good will of God, can neither hauehave stabilitie nor peace on so tottering a foūdatiō: As foolish babes presuming of ther owne strength, will not receiue the prepared meate by the hand of their mother, but with their owne hand, they losse that foode, defile their garmentes, and starue in the meane time. So proud, selfe-sufficient men will not receiue Saluation by Gods powerfull application.
They must be partiall workers themselues, and Gods worke must depend on their will, and so they loose the offered Saluation: They who with a childish pryde will not bee freely saued, most justlie are not saued at all: God wrought the worke in it selfe without vsus; and in the application hee sweetelie and powerfullie bowes our will to receiue it. This giueth glory to him, and peace to vsus. The Angel ranked these thinges aright. Glorie to God in heauen, Peace on earth, and towards men good will. Luke 2. Gods good will giueth peace to men, and the glorie of all is due to God alone.
25. Proude sinners to Hell.
PRoude Sinners hauehave strongest conceat, that they goe right, at leaste in the way of their choyse: Sathan blindeth them so, that they mistake both the end and the way. In their compt they are running to heauen, whē they are posting to hell: Hee serueth them kyndlie with fresh Post-horses: Sometimes he mounteth them on drunkennesse; and when they hauehave runne a stage on that beastlinesse, hee can mount them on Lecherie: Againe, hee can refresh them with Auarice; and if they wearie of that slow jadde, hee setteth them on loftie Ambition, and to make them more spritie, hee can horse them on restlesse Contention.
EueryEvery on seeth not Sathans Equirie: There is no complexion or disposition, but hee hath a fitte horse for it, and that of it selfe: EueryEvery mans predominant, is a beast of Sathans sadling, and prouyding to carie men to Hell. The way is one, the Post-master is one, hee is to be found at eueryevery stage, mounting his Gallants, their horses are all of one kynde though not one spece.
Happie is the man, whom God dismounteth in that euil way, & more happie is he, who taketh with that stay, and turneth his course to heauen: Many are stayed who turne not: God checketh them by his word, by their owne conscience, by crosses, by censure of Church and Policie, by admonition of friendes and Pastors: but they goe on, and compt the helpers of their sinne their onelyonly friendes, and their admonishers to bee their enemies: But the godlie take with reproofes, as Gods owne dismounting them off their beastlie passions: And with Dauid, blesse God, who sent Abigal in their way to stay them from euill: When hard hearted sinners sold to sinne, post on to distruction, the godly that take admonition, shall bee saued. Gods sauing Grace is powerfull in that Soule, in whom wholesome admonitions without, and yeelding to them within, doe meete together.
26. Gods calling is a sufficient warrand.
IT is some token of the life of God, to sturre at a weightie calling: A blind horse is in the myre before hee see it, but the seeing horse goeth about: They are euer most ambitious who hauehave least worth, and most deserted of God, when they come to their desire: Gods calling is both the onelyonly right to enter in a charge, and a surtie of sufficiencie for it: He suffereth no man to serue him on his owne expenses, but what euer he send vsus to doe, hee furnisheth vsus for it: and it importeth asmuch the glorie of his merciemercy, trueth and wisdome to furnish, strength, as it is needfull for vsus to hauehave it. When hee calleth, hee obligeth himselfe to bee with vsus: As it is a laying of a burthen on vsus, so it is a surtie of his assistance: As the taske is imposed, so is his presence promised.
If men call themselues they run away from God, who justlie deserteth them in that aspyring course, and will more forsake them in their fruitlesse labour: But when his calling is waited on, and vndertaken, not for any conceate of strength, but for conscience of his outthrusting prouidence, & confidence, of his assistance, there is a sweet concourse: The patient on-waiting and modest shifting, till conscience obseruing his will, command vsus to yeelde, is a speciall sort of Gods directing Grace, and will bee followed with as comfortable a vertue in the discharge of our duetie.
This maketh men called of God, bold as Lyons: their faithfull seruice to him, breedeth them indeede bitter opposition: But their conscience sheweth them their warrand, and their Master who wil not desert them. Be not affrayed Paul, for I am with thee, and no man shall hurt thee. Actes 18. 9. And as I was with Moses, so will I bee with thee Iosua, I will not faile thee, nor forsake thee, bee stronge, and of a good courage. Iosua 1. 6. 7. and 9. But they who call themselues, dare not bee faithfull: They see man and not God, and so dare not offend man: They find not opposition of him, or if they finde any, they hauehave no further warrand, than their owne aspyring humour, and none other assistance, than their owne conceated strength, which is weaknesse indeede.
Hee who is conscious of an holy Calling, is guarded from all difficulties that may occure: Hee knoweth of a sure retreate, when hee is troubled for his honest labour: Though hee be weake in the sight of man, hee is sufficient to beare out his Masters quarrell against all the world. Yet none who knoweth God, dare glose with him in this businesse, hee is a foole who lieth in his owne purse. The conscience of our sinceritie in all this worke, is a seale of Gods continuall and comforting presence. The world loseth their labour and endangereth themselues in damnation, who oppose them who are called of God.