Christian Observations and Resolutions, Observations · Observation 94 – Observation 98
94. Phantasies Tyrannie, and Remeede.
MAny count it a foule aspersion, to bee called Phantastick; but nothing to be so indeed: For what is man, but a fountaine of fansies, intending, affecting, desiring, apprehending, absurdittes, impossibilities, impieties. We imagine that which was neuer, can neuer, nor will neuer be: Building and casting downe, forming, and reforming, and in all, a strong apprehension of great wisedome.
It is hard to determine whither the imagination be more free to fansie folie, or we more confident of the veritie of it.
As Boyes with their breath, raise bells out of a little water, and then doe pursue them in the winde: Either they doe not at all catch them or if they doe, they are nothing in their hand: So is all fansied happinesse, it is the worke of an humorous imagination: And either neuer attained, or if it bee, there is more vanitie in the obtaining, than in the want of it.
Wee come from imagination of our desires to a possibilitie, and from a possibilitie to a true existing, what wee earnestly desire, wee thinke it possible, and what wee thinke possible, bee time we take it as done indeede: So great is the power of fansie, that though it cannot produce the things themselues, yet it can force vsus to thinke that they are produced: The thinges themselues worke no stronger affection, than this fansied apprehension doeth.
It is a mould that can forme many strange fashions, and as other things are formed in it, so are wee our selues: Though it bee in vsus a restlesse power, yet wee are as oft-ten framed in it, as wee grant it libertie to plat-forme and fashion our lot.
If guiltinesse were not joyned with the worke of it, it were a matter of sport to see how busie it is to wearie it selfe and vsus also: And yet it were something tolerable if it tooke this liberty in trifles, but it ascendeth euen vntounto God, and our lot in him: It presumeth both to appoint a course to prouidence, and to judge, and sentence what Prouidence hath done. It carueth for vsus, according as it conceateth our worth, and giueth a reason to vsus how to count of things, as it counteth.
Wee dreame in our sleepe, and roue in our Feuers, but our fansies waking, are worse than both: For wee count our dreaming and rouing to bee such, but wee count our fansies to bee wisedome: How many are dreaming and rouing all their dayes, and yet neither waken of their dreames, nor coole of their Feuer, till death or some calamitie come.
Phantasies hauehave no fixed ends to bound them: Therefore they runne out as water on plaine ground, or aire in an open field. They are extrauagant indeed, & the inter-course betweene a vaine mind and Nothing. And what soliditie can there be in a course, betweene such two termes, as Vanitie & Nullitie? If we could hold our Spirits directlie on God, & hem in all their thoughts within the compasse of his will and prouidence, wee would relieue our selues both of wearisome labour, and disappointment following.
They spend our spirit more than serious thoughtes, and their end is at the best, repentance of that fruitlesse labour.
They are indeede but fansied errors, yet they bring a reall hurt. They bereaue vsus of the vse and comfort of our present lotte vponupon the imagination of a better, and so at once worke a double discontent: One, present in not resting on our present Lotte: Another to come, in counting our Lotte, as a losse in respect of that other Lotte which we fansied to our selfe: He who taketh libertie to desire much, and then deuoureth that large desire, by as large an hope, will neuer rest content with his present Lotte, though it were too good for him.
Hee hath escaped the tyrannie of fansie, who is full of Trueth and Humilitie. Hee seeketh nothing but true good, and hath drawne the portrate of true happinesse in God, that his fantasies can no more abuse him.
His minde cannot fansie so much seeming or conceated good, as hee findeth true good in himselfe alreadie, by the Grace of GOD: To bee a Childe of GOD, an heire of Heauen, and a fellow-heire with Christ, is more than all the forged birth of out-racked fansies of earthlie things.
They may breake in, and scanne some odde excellencies for him, but at once he dasheth out these lines: Hee resteth so on God, and the worke of his Spirit that fantasies are choaked in their beginning.
Whom hauehave I in Heauen but Thee, and and on Earth I hauehave desired none with Thee. Psal. 73.
95. The Christians refuge.
WEe liue in a dangerous tyme; the full measure of former sinnes, and the rypenesse of Gods wrath maketh eueryevery houre a time for calamities. Craft and policie in Sathan, wickednesse in the world, and nothing in vsus but weakenesse to resist them, driueth vsus all to a necessitie of refuge.
The most part put the euill day farre from them, and are surprysed by it, they are nearest to it, who put it farrest away. Other prouide for it, but doe it amisse: They runne to the bruised reede of Egypt, and not to the Lord of Hostes.
It is indeede a tempting of God, to neglect lawfull meanes, but it is a forsaking of him to trust in them. There is no sure refuge in the day of trouble, but vnderunder the shaddow of the Almightie. Psal. 91. 1.
Many seeke suretie for their goods and life, but neglect their Soule. If the Soule bee well secured, all the rest shall bee disponed off by a mercifull prouidence: It is foolishnesse to guard them, and leaue the heart guardlesse, if it bee chocked with feares, what comfort hauehave wee in the saftie of these thinges? Wee will hauehave no comfort, but rather griefe of them vnderunder such astonishment: The more the heart goe out to outward thinges, it is drawen the more from it selfe, and from God, and more guardlesse, than if it had no guard at all.
As necessities try our disposition, so danger discouereth our refuge, because we are readie to deceiue our selues with conceate of confidence in God alone, Therefore, GOD sendeth oft-times trouble to try our heartes. Rumours of trouble are as the Hunters horne, and the trouble it selfe as the noise of Dogs in the Forrest. What euer wee runne to in our danger, that is our refuge: The Soule that hath God for a refuge, runneth the first way to him, and abideth in him.
This is our best at all times, to dwell in God and finde him dwelling in vsus: If we bee in his secret, wee shall bee secured, hee shall deliuer vsus from outward troubles, and inward feares. God is our guard, and the peace of a good Conscience is our lurking vnderunder his shaddow. Though all turne vp-side downe, Ps. 46. 2. yet he will giuegive rest to his beloued Ps. 127. 2. I know whom I hauehave beleeued, and am perswaded that hee will deliuer that to mee which I hauehave committed to him. 2. Tim. 1. Hee is a faithfull dispositar, & will restore it better than it was committed, we committed to him a fraile and a mortall body, and an infirme Spirite, but he shall render it to vsus a perfect & glorious Soule and body.
96. Mankinds threefold degree.
MAnkind is one spece of Creature, but Gods wisedome hath disposed them with three considerable degrees, The first in naturall gifts and abilities, and so euerie man hath his owne naturall and humane priuiledges; as gifts of bodie, of mind, and of estate. The second is ciuill, and so eueryevery man hath his particular calling: Some are as the Head in this Body, as Kings: And other as the Breast; some as the Hand and Feete of this great Bodie. The third is spirituall, whereby man is the mysticall Body of Christ, wherein some are as the eyes directing, as Pastours: Some the other parts of this Bodie according to their spirituall gifts.
It is both profitable and comfortable to take vp this triple respect: Euerie man hath some place in eueryevery of them: God hath so disposed, that diuersities of gifts, callings, and graces, serue all to make vp a comelie proportion, and so a beautie in mankind in euerie respect, all naturall gifts, though diuerse in kinds and degree make vp a comelie beautie in the first respect: All callings from the King to the grinder at the Mill, hauehave in their varietie and diuersitie, a comelie ciuill beautie, eueryevery one filling his own place, and looking to other with the respects both of necessitie and helpe: As the meanest calling hath neede of the greater, so it helpeth it againe in some necessitie: And all spirituall gifts in Christ make vp the heauenly proportion of Christs mysticall Body.
Though mankind bee the subject of this wise ranking, yet the most part of men consider it not: They see no more in man, than Soule and a Body, and outward respects in prosperitie or aduersity. Their sight is so short, that they neither see these diuerse degrees, nor the Harmonie which is among them all: EueryEvery one answering another, and all making vp that beautie: Their thoughts heerein are grosse and confused, and their carriage is all for confusion: They disturbe the order established of God, and deface the beautie that commeth of it: And so defraude other and themselues of that fruite that God offereth in the wise ranking of mankind.
But there is some in-equalitie in them, for naturall giftes are sufficient Furniture for the ciuill callinges, but both the naturall and ciuill giftes doe not so rule the spirituall calling: God in things naturall hath a more presse course, to lay callinges on men, as they are naturally gifted: But in Christianitie his worke is more free, therein both the gift and their place in Christ goe together, and they hauehave no ground nor reason from man, but onelie Gods most free disposing: Consider your calling, not manie mightie, not many noble according to the flesh are called. 1. Cor. 1.
The beste fruite of this consideration is, to know our place in all these three respects, and to vse it to the good of mankinde: To bee thankfull to God, who hath so many wayes blessed vsus, and so wee shall bee most respectiue to our selfe, and others in all these respects. As this third is more excellent than the other two, so is it the right disposer of them, God craueth of these lower respects, that all returne to him, but the most part sticke on themselues, and forget God: But this is the blessing of Christianitie, that it maketh vsus worthily to carie our selfe both in our naturall and ciuill place in mankind.
67. Mans threefold Perfection.
GOD hath disgested mankinde in three seuerall rankes, but therewith hee giueth three sorts of Perfection indifferentlie to all rankes: And what euer bee our place in nature, in ciuilitie, and Christianitie, yet these attend them. The first is naturall, and that is Reason, which perfecteth man as man: The second acquired, and is Learning, a perfection to Reason, and a lifting vp of man aboue himselfe: The third is diuine, and that is the Grace of Christ, and true sanctification, the perfection of both these Perfections.
Reason is a sort of ground to the other two; a solide wit is a good substance both for Learning and Grace: Reason enableth the Soule fundamentallie, making it capable of good: Learning enableth it accessorielie and artificiallie; what euer bee our naturall gifts, or ciuill calling, wee are the more enabled for them by Learning, so a King gouerneth more wisely, the Pastour teacheth the word of God more skilfullie, the Lawer pleadeth more pertinently: And the meanest Callings are done more dexterouslie by Learning.
But Grace enableth vsus in both, the other with a transcendent perfection; the former two may bee in Reprobates, and though good in themselues yet hurtfull to the possessour, & his neighbour: Great wit without Learning, is a good knife, without a whetstone, & learning without solide judgement, is as the edge of glasse, it is sharpe but in brittle mettell; & wit, and Learning without Grace, are a bodie without a Soule, a carcase of perfection, and a sharpe sword in the hand of a mad mā. They serue to deuise & defend euil, & so to destroy the possessors.
Grace is merelie transcendent among the blessings of God, it translateth from Nature, and maketh vsus partakers of the Diuine Nature. 2. Pet. 1. Reason doth not so farre exalt man aboue beasts, or letters the learned aboue the vnlearned, as Grace doeth the sanctified man aboue them both: These other differences may bee counted, but this of Grace is as farre aboue them, as heauen aboue the earth.
Happie is the man whom God hath blessed with sound Vnderstanding, light of Learning; and life of Grace: All these three Perfections doe meete together, and rest in him, to his compleete perfection.
All these deserue great respect, but not all alike: And there is a great mistaking of many heerein, Grace is incomparablie the most excellent, and most to bee sought, yet least respected of many. It is counted a common and base thing, but the other are admired for their supposed excellencie, yea, riches, honour and the baggage of the world, are counted more excellent, and sought more than they all: The world euer loueth that which is like it selfe, and misliketh true Grace.
But hee who hath the Grace of GOD, surpasseth the Wretch, the Ambitious, and the accomplished man in Nature and Arte: And is exalted to a degree of Angelike perfection. The first two may bee in olde Adams corruption, but the third is our partaking of the second Adam.
98. Prouidence is particular to the Saincts.
ALl things are subject to Prouidence, & this is the godly mans priueledge, that hee is both sensible and conscious of it: Grace in him maketh these fruitfull Obseruations, and then disposeth him with LoueLove, and dependance on God, who sweyeth it so sweetly to his good.
Many blessings it bringeth to vsus, we know not how: Many are our seene dangers, and our dangers vnseene by manie millions exceede them, but God by his mercifull Prouidence deliuereth vsus out of them all.
Though wee see not Sathan, yet at eueryevery moment hee would swallow vsus vp, if God defended vsus not: He either with-holdeth occasions of euil that they come not, or if they come, hee restraineth their worke, that they hurt vsus not. It is impossible to see all the goodnes of his Prouidence to vsus, but hee acquainteth vsus with some of them, that wee may see his goodnesse in the rest.
The particular respect of Prouidence to the godlie may bee seene in two speciall thinges: In the furthering of our designes, and in the crossing of them: for the furtherance, how doeth God tell vsus that hee watcheth for vsus? Wee hauehave possiblie some businesse in hand, and hauehave necessitie of some persons, and occasions, and circumstances, and with all wee are perplexed, how these thinges shall bee brought together: God bringeth them to our hand, wee goe out full of desires, and as full of solicitude how to satisfie them. And hee maketh men, tyme, and occasion to tryst so together, that our desires are satisfieth, and our expectation ouercome.
Oft-times at the going out of our doores, wee encounter with men, and occasion, longed for and desired, that our verie imaginations could not deuise better opportunitie for our adoes. This commeth neither of our desert nor our disposing, but of Gods merciemercy wy…ding and turning all about to their good, who depend on him. It is his will who ruleth the world, and hath the wayes of all creatures in his hand, to dispose times, wayes, and all, so as may best fitte their desires who are at peace with him.
The crossing of our designes hauehave no lesse proofe of his Fatherlie care, how oft doe wee fret in our selfe, and chyde men for their neglects, that bring disappointment to our designes, and yet if wee can hauehave patience for a time, wee shall finde that disappointment to our greater contentment: Hee blesseth vsus in a meanes and way knowne to himselfe seuenfold more, than if our first desire had beene accomplished: No, hee turneth our chyding off men vponupon our selfe and our miscontentment for the first disappointment, in a thankesgiuing that wee were disappointed: If wee could at such crossings rest on God, and perswade vsus, it is for a better in that same point wherein wee are crossed, wee should finde in end our expectation were the worke of his owne Grace.
Scarcelie shall a day goe ouer without some occasion of this Obseruation: If wee marke it not, wee are vngrate to so particular and gratious Prouidence: If we marke it aright, as furtherences, shall giuegive vsus contentment so these disappointments shall giuegive vsus patience, till a double contentment come.