Nothing should displease us that pleaseth God : neither should anything be pleasing to us that displeaseth him. This conformity is the ground of comfort. Our own will takes away God, as much as in it Hes. Propria voluntas Deum quantum in ipsa exbnit. ' If we acknowledge God in all our ways, he will direct our paths, and lead us the way that we should go,' Prov. iii. 6. The quarrel betwixt God and us is taken up, when his wiU and our wiU are one ; when we have sacrificed om'selves and our wills unto God ; when, as he is highest in himself, so his wiU hath the highest place in our hearts. We find by experience that, when our wiUs are so subdued, that we delight to do what God would have us do, and to be what God would have us be, that then sweet peace presently riseth to the soul.
When we can say. Lord, if thou wilt have me poor and disgraced, I am content to be so ; if thou wilt have me serve thee in this condition I am in, I wiU gladly do so. It is enough to me that thou wouldst have it so. I desire to yield readily, humbly, and cheerfully to thy disposing provi- dence. Thus a godly man says amen to God's amen, and puts his_/?af and flacct to God's. As the sea turns all rivers into its own reUsh, so he turns all to his own spirit, and makes whatsoever befalls him an exercise of some \irtue. A heathen could say that calamities did rule over men, but a wise man hath a spirit overruling all calamities ; much more a Christian. For a man to be in this estate, is to enjoy heaven in the world under heaven. God's kingdom comes where his wiU is thus done and suffered.
None feel more sweet experience of God's providence than those that are most resolute in their obedience. After we have given glory to God in re- lying upon his wisdom, power, and truth, we shall find him employing these for our direction, assistance, and bringing about of things to our desired issue, yea, above whatever we looked for, or thought of.
THE SOUL S CONFLICT. 209
In all cases that fall out, or that we can put to ourselves, as in case of extremity, 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 stem and niles all, and hath committed the government of all things to his Son, our brother, our Joseph, the second person in heaven. We may be sui'e that no hurt shall befall us that he can hinder ; and what cannot he hinder 'that hath the keys of hell and of death?' Rev. i. 18, unto whom we are so near that he carries ' our names in his breast, and on his shoulders,' Heb. iv. 15, as the high priest did those of the twelve tribes. Though his church seems a widow neglected, ye he will make the world know that she hath a husband wiU right her in good time.
Quest. But it may be demanded. What course is to be taken for guidance of our lives in particular actions, wherein doubts may arise what is most agi'eeable to the will of God ?
Ans. 1. We must not put all carelessly upon a providence, but first con- eider what is our part ; and, so far as God prevents us with hght, and affords us helps and means, we must not be faiUng in our duty. We should neither outrun nor be wanting to providence. But in perplexed cases, where the reasons on both sides seem to be equally balanced, see whether part make more for the main end, the glory of God, the service of others, and advancement of our own spiritual good. Summa ratio qu(B pro religione facit. Some things are so clear and even, that there is not a best between them, but one may be done as well as the other, as when two ways equally tend to one and the same place.
2. We are not our own, and therefore must not set up ourselves. We must not consult with flesh and blood either in ourselves or others, for self-love 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 balance the -^Tong way.
3. When things are clear, and God's will is manifest, further dehberation is dangerous, and for the most part argues a false heart ; as we see in Balaam, who, though he knew God's mind, yet would be still consulting, till God in judgment gave him up to what his covetous heart led him unto, 2 Pet. ii. 15. A man is not fit to deliberate till his heart be pm-ged of felse aims; for else God will give him to the darkness of his O'rti spirit, and he will be always wai^ping, unfit for any bias. Where the aims are good, there God delighteth to reveal his good pleasure. Such a soul is level and suitable to any good counsel that shall be given, and prepared to entertain it. In what measure any lust is favoured, in that measure the soul is darkened. Even wise Solomon, whilst he gave way to his lust, had like to have lost his wisdom.