Milk for Babes in Christ, Treatise
CHAP. I. Occasional Meditations, Sighs, and Groans.
IT hath been the practise of the Saints all along, to spend much time in Meditation of God, and the good wayes and things of God. Isaac went into the fields to meditate; David loved to have his heart inditing a good matter concerning the King of Saints, Psal. 45. and sometimes when we cannot find our beloved, the Lord Jesus, in praying, hearing, conferring, yet we find him in Meditation; and when we are walking to meditate, he comes and walks with us, taketh us by the hand, and leadeth us, yea he kisseth us with the kisses of his mouth, whose love is better then wine; and when we are in meditation, how sweet are the thoughts of God to us? yea, every thing a Christian seeth, affordeth matter of spiritual meditation and use to him; when he walks, to think of walking with God; when he eateth, to meditate of Christ the bread of Life; when he standeth, to meditate of standing by Grace; when he seeth the love of a Father, it putteth him in mind of the love and tender compassions of our heavenly Father: and thus by Meditation do the Saints enjoy much communion with God: now whiles Christians are thus exercised in meditation, there pass sighs and groans from their souls, with spiritual ejaculations and desires, of which we shall give a taste in the following particulars.
Meditation 1.
MEditating upon John 13.12. where the Lord Jesus saith to his Disciples, Know ye what I have done unto you? from that passage the Lord discovered this, That the Saints should so diligently mind the dealings of God towards them every day, that if the Lord should ask a Saint at night, know ye what I have done unto you this day? know ye what I have been doing in your souls? that then we may be able to say, yea Lord, we in some measure know thou hast been humbling of us by such a providence, or thou hast been imbittering the world to me this day, or thou hast been letting me see my own nothingness and unworthiness, or thou hast been quickening, comforting, strengthening me; increasing my Faith, or arming me against the reproaches of the world: But O Lord, what strangers are we to our own hearts, and to the work thou art about in our souls?
Med. 2. Its better to marry a wife, then to burn in lust; and its better to marry to Christ, then to burn in hell.
Med. 3. O my dear Saviour, when I come to be where thou art, to behold thy glory, I think to magnifie thee, and to sing praises to thee for that sweet communion I have with thee, and kisses of thy mouth that I have had in this vale of tears; and therefore I remember thy love more then wine: I remember how at such times, in such places, and in such conditions thy banners over me have been love; and yet O my dear Saviour! after all that communion I have had with thee in this vale of tears, I shall say thou hast kept the good wine until now: and O will not that fulness of joy swallow up the thoughts of my small enjoyments of thee here below! O bring me to those glorious and everlasting embracements!
Med. 4. Lord, how doth my soul cry to thee? my groaning is not hid from thee; O satisfie me early with thy mercy; all the riches, honours, and pleasures of the world will not satisfie my soul; I find all those things to be but as Brooks that fail in Summer; O satisfie me with thy tender mercies and love; thy loving kindness will satisfie my soul for ever, and nothing else; make no long tarrying O my God, but satisfie my longing soul early with the light of thy countenance.
Med. 5. Death is the King of Terrors: Lord, be pleased to give me such a full assurance of thy love, that when sickness comes, I may not fear that the time of my appointed change is come, but that I may hope that the time of my departure is at hand, and desire to be dissolved, to be with Christ; yea O my God, let the assurance of thy love be so strong, that when I come to walk through the valley of the shadow of death, that I may fear no evil.
Med. 6. Sin is not only an enemy unto pardon, but to peace; and though a great sin cannot take away a Believers great pardon, yet sometimes a little sin takes away his little peace.
Med. 7. Dear Saviour, Thou hast prayed for thine, that they may be where thou art, to behold thy glory, John 17. O I see but little that thou hast in this world; for I see thee despised and rejected of men, which maketh me exceedingly long to see that glory which thou hast at the right hand of the Majesty on high.
Med. 8. I had rather God should do any thing without me, as an instrument, then that I should do any thing without him. Its better that God should act without me, then that I should act vvithout him: O my God, that in all my undertakings for thee, that I may have thy presence with me!
Med. 9. Lord, I would not live without thee, but by thee; and not only by thee, but with thee, who art the fountain of my life; neither doth my soul desire only to live by thee, and with thee, but also to live for thee, and to thee for ever.
Med. 10. Lord, That I may not be sad or merry according as Creature-comforts are present or absent, but according as my soul enjoyeth or not enjoyeth communion with thee: That my soul may never be sad and troubled, but when thou hidest thy face; neither to rejoyce in any thing besides thy self; that the world may be nothing to me, and that thou maist be all in all for comfort and consolation to my soul.
Med. 11. The Ordinances are helpers of our joy; so are the Ministers of Christ; Lord, help me to rejoyce in thee, in them, and by them, in thee who art the gladness of my heart.
Med. 12. Concerning Witches: That some Witches may be saved, and the league between them and the Devil broken; besides that instance of Mannsseh, two Scriptures compared together hold forth as much: 1 Sam. 15.23. and Psal. 68.18. The one saith Rebellion is as Witchcraft, that is to say, as abominable to God, and as provoking of the eyes of his glory; and the other Scripture in the Psalms saith, I hat Jesus Christ hath received gifts for men, yea, for the Rebellious, that the Lord God might dwell amongst them, that they may be habitations of God through the Spirit.
Med. 13. Lord, thou hast promised thou wilt not leave thine, nor forsake them Heb. 13.5. thou wilt not leave them in their sins, nor for their sins, nor to their sins; and Lord, should I leave thee in my sufferings, or for my tribulations for thy sake? O whither should I go! thou only hast the words of eternal life.
Med. 14. Its a sad thing when men are afflicted, and other men know the cause better then themselves: Lord, shew me thy mind in all thy dealings with me, and let it be good for me that I am afflicted.
Med. 15. I am much refresht in meditating of the Saints glorious Resurrection unto eternal life; Lord, that I may have a part in the first Resurrection, the Lord Jesus, and know the power of his Resurrection! so when I awake, I shall be satisfied with thy likeness.
Med. 16. I do not wonder to see a Saint sometimes sad; the heart knoweth his own bitterness; and it is no wonder to see a Saint sometimes rejoycing with joy unspeakable and glorious; when Christ smiles and kisses, who can but rejoyce? when Christ cometh to a drooping soul, and saith to it, as Joseph said to him that was in prison, why lookest thou so sadly to day? be of good chear, I am thy salvation; then the soul must needs be exceeding glad: O my God, help me over al my difficulties temptations corruptions, fears, doubtings, and let all my sorrow be for sin, and all my joy be in Christ.
Med. 17. O the infinite love of the Father, in choosing and setting his love upon the greatest of sinners! O the bleeding wounds of Christ, who hath been wounded for our transgressions! O that sweet Spirit of Grace, that convinceth of sin, and of righteousness, and which taketh of the Father, and of Christ, and sheweth them unto us!
Med. 18. Lord thou dost not look at our parts, but at our hearts: O give me that truth in the inwards parts; let my heart be upright before thee, O my God, and purge my heart of all hypocrisie.
Med. 19. Lord, I see abundance of good in thy holiness, love, wisdom, compassion, longsuffering; but Lord, if thou lookest upon me in my self, thou wilt see abundance of evil in me, unbelief, pride, ignorance, deadness, unserviceableness; for in me, that is, in my flesh dwelleth no good thing: but O my God, let me know that I am beloved in thy Beloved, and that the robes of his righteousness covereth all my sins, and presents me to thee without spot or wrinkle.
Med. 20. Lord, I have had some sweet communion with thee in time past, some I enjoy at present; O I long for that fulness of joy and communion to come; O come Lord Jesus, come quickly.
Med. 21. Why should I fear poverty? the Earth is the Lords, and the fulness thereof: what should I regard the having of a bad name, and the being reproacht by the world, if I have the white stone, and the new name?
Med. 22. Lord, whilst it is day, help me to be doing the work for which thou sentest me into the world; the night is coming, wherein no man can work; the night of sickness, the night of old age, and the night of age; Lord, that thou hadst never cause to say to me, why stand you idle?
Med. 23. Lord, thou lookest upon the proud afar off; O keep me humble: if thou bestowest gifts and graces upon me, let me be as humble as if I had none: if I have riches, let me be as humble as if I had none: if I have honour from men, keep me as humble as if I had none: in all conditions hide pride from my heart.
Med. 24. The graves are ready for me, O that I were ready for the graves; and O that I may wait not only when I come to be sick, or come to be old, but wait all the days of my appointed time, untill my change shall come.
Med. 25. This may be one reason why, though the Apostles prayed so much, yet none of their prayers are set down in the Scripture, because we should not use set formes of Prayer, but that we should pray by that same spirit by which they prayed, which spirit of grace and supplication maketh intercession for us according to the will of God.
Med. 26. Jesus Christ was a great while with his Disciples before he gave them the Supper; me thinks it should hold forth thus much unto us, that we should know them well with whom we joyn in that Ordinance. O when shall we have pure Ordinances, and a difference put between the precious and the vile!
Med. 27. Meditating upon the long lives of the Saints under the Old-Testament, and how short the lives of the Saints are now; and thinking of the reason; I conceived, because then the way of salvation was not so well known; and besides, to speak after the manner of men, the Lord Jesus having now dyed and perfected for ever them that are Sanctified, he longs now to see all his children in Heaven.
28. Meditation upon the choice of a Wife. We should not take her into such a neer and deer relation to be a wife to us, whom the Lord Jesus hath not taken into that neer and deer relation to be a spouse unto him; we should not chose them to lie in our bosoms, who have not lien in the bosome of our dear Saviour.
Med. 29. Creatures like leaves pluckt off do die and wither: But our God the same abides for ever.
Med. 30, Lord, as thou hast given me senses suited for the use of my body: So Lord give me spiritual senses suited for a spiritual heavenly soul.
1. A spiritual taste whereby I may taste and see how good the Lord is, Psal. 34.8. and may from an experimental taste say, thy love is better then Wine. Cant. 1.2.
2. O my God, give me a spiritual hearing; let me hear the voice behind me saying, This is the way, walk in it: let me have an ear to hear thy voice who speakest peace unto thy people.
3. O that I may have a spiritual sight, whereby I may have a view of Christ the fairest of ten thousand, and that from that sight of Christ to be able to say his countenance is most sweet, yea he is altogether lovely.
4. A spiritual smelling; whereby I may finde sweetness in that Rose of Sharon, the Lord Jesus, whose Garments smell of Myrrh.
5. A spiritual feeling; O let me never be of those who are past feeling; O but let me feel the love of Christ chearing, warming, comforting me at the heart; let me spiritually handle of the Word of life, 1 Joh. 1.1, 2.
Med. 31. Men prize scarce commodities: the Saints are a scarce commodity, there is but few of them, and yet these few are not regarded; yet my soul saith, They are the excellent on the earth, in whom is all my delight; they are more excellent then their neighbours, though their neighbours be rich, and they poor, though their neighbours be honoured, and they despised.
Med. 32. Lord, I bless thee that ever I knew thee and thy ways, and that I have bid farewel to all the pleasures of sin that are but for a season; O let me have so much communion with thee, that I may stand and make my boast in God, and oppose the enjoyments my soul hath in Christ, to all those pleasures of sin that are but for a season.
Med. 33. When I am in communion with God, and meet with a Christian that at the same time is so, O what heavenly discourse! O how do our hearts burn within us whilst we speak of our beloved Jesus!
CHAP. II. Containing Observations.
I. I Observe men to be full of extreams.
First as to Prayer.
1. Some will not pray but when they have a special motion of the spirit to pray; and if they have not such a special motion in a week or a month, or yeer, they will neglect the seeking of God all that while, whereas the Holy Ghost saith we should pray always, continually, 1 Thes. 5.19. And David prayed seven times a day; surely neglect of Prayer will not fit for Prayer; and I have observed great deadness, coldness, and lukewarmness to grow upon such professors; this is one extream.
2. Others observe some set times for Prayer, it may be morning and evening, and will never seek the face of God but then; though at other times they have motions to pray, or finde some temptations to a sin very strong, yet they will not go to seek the face of God for strength against the temptation; or though they fall into some great sin, yet they will not go and lie down in their shame before the Lord. Its said they shall go speedily to the Lord: It may be thy heart will not be so melted and broken before the Lord at an evening duty for a sin committed about noon, as if thou hadst gone presently to God and bewailed the baseness of thy heart, and poured out thy soul before him — this is another extream.
Secondly, As to places of hearing and meeting.
1. Some come to the publique places, as places more holy then other places, and will not hear or meet elsewhere; but call those places the houses of God; and those people, though they say they love the house of God so much, yet indeed they love not the true houses of God which is the Saints, Heb. 3.6. 1 Pet. 4.17. By those Scriptures we may see that the Saints are the houses of God; now these people come not to hear in these publike places as convenient places for meeting, as where there is room enough, and convenient seats, but as I said before, they come to them as to places more holy then others; here's one extream.
2. Others because those places have been used to superstition, will not hear in them at all, as if Christ had not said, wheresoever two or three are met together in my name, I will be in the midst of them, wheresoeverin publike or private house, field, anywhere: and we shall finde that Paul preacht in Mars-hill, a place where there was abundance of superstition acted.
Thirdly, As to Baptism.
1. Some they are so much upon Baptism with water, that they never minde the Baptism with the Holy Ghost and with fire, which is the chiefe Baptism.
2. Others despise Baptism with water, saying that the Baptism with the spirit is the Baptism: Irs true, it's the most excellent Baptism; but doth Baptism with water an Ordinance of Christ hinder the Baptism of the spirit?
Fourthly, As to Preachers.
1. Some will hear none but such as have been at the Vniversities, though they be never so gifted and experienced. Although I conceive that an Vniversity is a very good place to bring up young men in; yet where do we finde in the Scripture that none but such as have been at Vniversities must Preach the Gospel? this is one extream.
2. I observe others are so prejudiced against those who by Gods providence have been brought up in the Vniversities, that though they be never so gifted, experienc't in the ways of Christ, never such able Ministers of the New-Testament, not of the letter but of the spirit, yet they are slighted: these things ought not so to be. As Christ called Peter and others that were fishermen, to bear his name and publish the glad tidings of the Gospel, so he called Paul who was a great scholler, and brought up at the feet of Gamaliel. Oh when shall we have the faith of our Lord Jesus without respect of persons?
II. I observe many men to be high in Notions and opinions, and speak fluently to men about them, but when they come to speak to God in prayer, they are very flat and dead, and formal.
III. I observe that Sathan is very busie to break off the Saints communion and love in the spirit; and sometimes the spirits of Christians clash, and there is not that harmony and sweetness in their spirits one to another; but yet at other times the same Christians close sweetly, and have much heavenly discourse.
IV. I observe that those professors that spend their time so much about opinions, have but little experience in the ways of Christ, and are very ignorant of regeneration and communion with God The Lord make us wise to salvation, that we may minde the one thing necessary; more time will come when that question will be asked, (1 Cor. 1.20.) where are the disputers of the world, that made it their business to dispute some controversies, and to hold an Argument? and I have too much ground to think that many of them read the Scriptures chiefly to maintain an opinion; which is very sad.
V. I observe many that take the Law for the Gospel, and the Gospel for the Law; it will be of much use to a Christian to distinguish aright between the Law and Gospel.
VI. I observe that some men in discourse are glad they can close, others are glad they cannot close; O what spirits are we of!
VII. I see the fairest day hath some clouds; and if godly men grow great in the world, they have some eminent crosses, that they may see here is not their rest, and their happiness. I observe a kinde of equality in mens conditions, as to the things of this world; some have riches, and want health; some way or other the sweets of this world are mixt with bitters; there is no solid standing comfort out of Christ, who is a Believers all in all.
VIII. I observe, the more loose professors are themselves, the more censorious and uncharitable they are to others.
IX. I observe your blunt, plain-dealing, free, open-hearted Christians do abundance of good; the Lord take away that sinful silence and modesty that is in many Christians, and teach us how to speak, and when to speak by way of reproof, advice, &c.
X. One remarkable thing I observed in discourse with one that was in prison for a Witch, and confessed she was one; it arose upon this question; I askt her whether in the place where she had lived there was none that the world called Puritans, Roundheads, or Independents? she told me there was. I asked her whether she never had a minde to do them mischief? she told me she had a minde oftentimes, but could not, especially to one professor, her neer neighbour, he having some way given her distaste, which she resolved to revenge when her Imps came to her; as she said, they came every twenty four hours; it was in the evening she sent them to kill three fat Swine he had in a place neer to his house; so they went, and the man was at Prayer in his family, and they went back and told the Witch that man was calling upon God, and they could do no harm to him or any thing that belonged to him; the witch was very sorry she could not have her will upon him: she sent her Imps another time, and his son was reading the Scriptures; they returned and …o…d the witch, that man and his house served the Lord, and they could do him no harm if she sent them never so often. This I think is worth the taking notice of by all the people of God, that they may live by Faith, and depend upon him who is able to keep them, so that the evil one touch them not, as Numb 23.27. There is no inchantment against Jacob, neither is there any divination again Israel.
XI. This day being the 28 of October, 1652. I had a remarkable Providence before my eyes, to let me see how uncertain our lives are in this world; the thing was this, one digging stones in a pit belonging to the Town where I live, and undermining the earth much, the top of the pit fell, which was about twenty load of earth, and slew him that he never spoak. Lord, teach me so to number my days, that I may apply my heart unto wisdom; and let even this Providence dead my heart to the world, and to all the enjoyments here below, which are so soon taken from us, or we from them.
XII. Sometimes I think there is abundance of God in some men; but when I come into their company, worldly discourse or sinful silence hindereth our communion in the Spirit.
XIII. I observe that as God speaketh to us by some men; so the devil speaketh to us by others, as the devil spake to Adam by Eve. O that we may know when the Lord speaketh, and when 'tis Sathan that speaketh.
XIV. I observe too many that take more care, and have more desire to get into Christ, then that Christ should get into them; they take more care to get into the kingdom of God, then that the kingdom of God should get into them.
XV. I observe some that pretend to much brokenness of heart, and sorrow for sin, and yet speak against the preaching of Christ and Free-grace: Surely were their hearts indeed broken, were they indeed heavy-laden, Sermons of Christ, and Free-grace would be welcome to them, would be sweeter to them then hony and the hony-comb.
XVI. I observe that loose professors cannot bear fast duties.
CHAP. III. Experiences.
Experience. 1.
O How true in my own soul do I finde that of the Apostle, Gal. 5.17. for the Flesh lusteth against the Spirit, and the Spirit against the Flesh, so that ye cannot do the things which ye would! when the Spirit and Regenerate part in me would pray, the Flesh rebelleth against it, and it would not; and when I would meditate, the flesh rebelleth and would not; and when the Spirit would submit to all the dealings of God, and say, Not my will, but thy will be done, the flesh would not: and when I would commune with my own heart upon my bed, and make diligent search, the flesh rebelleth and would not; and so on the contrary, the Spirit and regenerate part opposeth the flesh: and when the flesh would delight it self in the pleasures of sin that are but for a season, the spirit opposeth the flesh, and it would not; when the flesh would delight it self in vanity, the spirit would not, but crieth, and groans, and sighs, saying, Lord, turn away mine eys from beholding vanity; thus is there a strugling and striving in my soul, between the flesh and the Spirit; and because the flesh doth so oppose the spirit, I cannot do the good which I would, as I would do it; I cannot pray as I would, nor hear as I would, nor meditate of the things of God as I would. Lord, do thou deliver me from this Law of my members, and let me however delight in thee and thy ways, after the inward man.
Exper. 2. A Saint when he is overtaken with a sin, and cometh to see his backslidings, he hateth that sin more then ever; its the object of his soul, and maketh him cry out, O this pride! O these vain thoughts, how abominable are they to my soul! But the ungodly are not so: but the more they commit a sin, the more they love it, and delight in it.
Exper. 3. Sometimes after the commission of a sin we cannot pray; the heart is even stupified, and hath contracted so much hardness, that the soul maketh too much delay before he goeth to the Lord to take away all his iniquities, and receive him graciously.
Exper. 4. Sometime the God of all Grace hideth his face from his people a good while, upon the commission of a sin; and sometime it may be the same day that it hath fallen into some great sin, to let us see his love is free, giveth us joy unspeakable and glorious, which love of God will melt the heart into tears, and make the poor soul say, Lord, did I look to have sweet communion with thee at this time, seeing I have so lately dishonoured thee, and sinned against thee! I might rather have expected that thou shouldst have writ bitter things against me, and caused me to go mourning all my days without the light of thy countenance. O thy Grace and love, and pity to my soul!
Exper. 5. Sometimes a poor soul seeing how God hath blotted out his transgressions, and will remember his sins no more, but if his sins should be sought for, they cannot be found, the soul is filled with such Gospel-sorrow for his sinning against the God of love, that whether it be joy or sorrow he can scarce tell; for he at the same time mourns for his own vilenss, and and rejoyceth in the free mercy and love of God unto him.
Exper. 6. I finde no discontent, but a sweet submission to God in my heart, whatsoever condition I am in, but when I think of greatness, delights, and advancement in the world. Lord, let me never think of being rich in the world; that Lord, if it be thy will I may be content to be poor; let me never think of being high and great, that so I may be content to be low and mean; let me never think of being honoured and esteemed, that so I may be content to be despised and counted the off scouring of all things.
Exper 7. If Christians have joyned together in the commission of a sin, or have had worldly joy together, they have the harder thoughts one of another, and have not afterwards such sweet communion in the ways of God; which should make Christians very watchful in their conversations one towards another.
Exper. 8. We are apt to mistake our way after the commission of a sin; either we so aggravate it that we even despair, and think God will not pardon it, or else we lessen it, so as we go not to God with that brokenness of heart and godly sorrow, putting our mouths in the dust, which we should do.
Exper. 9. I find formality to be a great hinderance to communion with Christ, and growth in grace, and that I may lose Christ upon my knees: so that by a formal and remiss performance of duties, my heart is in a worse frame then before. Lord, keep me from formality and deadness in thy ways, but quicken me according to thy word.
Exper. 10. I finde that the greatest preparation I usually have for duties and Ordinances, is that my soul thirsteth and breaths after communion with God. Lord, maintain this frame of spirit, and never send my thirsty soul empty away from thy presence.
Exper. 11. Somtimes I am much inlarged to speak of the things of God, when the Providence of God casteth me among natural people; but most of general truths; it will do them good, or me.
Exper. 12. August 19. 1650. That day a poor soul having been often tempted and troubled about the time of his conversion, the Lord was pleased to help him to believe and act faith upon the Lord Jesus, as if he had never believed before; the Spirit of Christ convinc'd him of sin, and of righteousness, and the soul closed with Christ by faith, as if he had never done it before; and the Lord help their souls that are troubled about the time of their conversion to set upon the work afresh.
The same day the poor soul resolved from that time through the strength of Christ to live as one in Christ, as one that was called out of darkness into marveilous light.
The Lord was pleased to give that poor soul much Gospel sorrow and brokenness of heart, as also joy and peace in believing, and gave in that good word to his soul, I am thy Salvation.
Then that soul chose afresh, rather to suffer affliction with the people of God, then to enjoy the pleasures of sin for a season.
Then the poor soul said, Return unto thy rest, O my soul; for the Lord hath dealt bountifully with me; he hath blotted out as a thick cloud my transgressions, and remembers my sins no more; yea he hath caused his face to shine upon me.
O then how that poor soul did abhor himself in dust and ashes! How did he see an all loveliness and excellency in the Lord Jesus.
Then that poor soul would not have changed his condition for ten thousand worlds; he remembred his ways, and was ashamed when he saw the Lord was pacified for all he had done against him.
That day the soul desired of the Lord if it were his will, that having had that day such an assurance of his everlasting love, that he might never doubt more and question his love, but might to his dying day have the joy of his salvation, and be established with his free spirit.
The same day that poor soul desired the Lord to keep him always in an humble melting frame, that he might walk humbly with that God that had done such great things for his soul.
The same day the soul desired this of God, that if the Lord bad no intent to make any use of him for his glory, that he might even that very day be dissolved to be with Christ.
Exper. 13. Some time after, the same poor soul was heavy laden with sin, and went mourning a while without the Sun, until God was pleased to speak peace to him by that promise, Hos. 14 4. I will heal thy back-slidings, I will love thee freely.
Exper. 14. If a soul can submit freely to the will of God in the worst condition, the greatest affliction, he shall find more comfort in it, then if he were in the best condition he desireth; a poor Christian that hath sweet contentment in poverty, sickness, hath more true comfort in that condition, then if he were rich and had health.
Exper. 15. I finde its a sweet thing when the spirit of Christ stirreth in the soul, as soon as lust stirreth, and corruption stirreth: for then the soul is easily taken off from satisfying the lust, and closeth with the breathings and motions of the spirit.
Exper. 16. When a hint or sweet discovery is first given in, its much more sweet then when its remembred afterwards, or written down.
A truth is far sweeter in the heart, then in the head.
Exper. 17. If men had the bitterness of sin go before the sweetness of it, their akes of conscience, sense of guilt, black fears, they would not sin so much as they do; men will finde first or last sin to be a root of bitterness; how should we pray with David! Lord, lead me in the way everlasting.
Exper. 18. June 13. 1652. That day the Lord was pleased to give a weak Christian strong consolation from Matth. 5.6. Blessed are they which hunger and thirst after righteousness, for they shall be filled; the spirit of Christ did bear witness that the poor heart did sincerely hunger and thirst after righteousnes, by which is meant the Lord Jesus, the Lord our righte ousness; and the Lord gave the poor soul assurance, that though he was then poor in spirit, and saw but little of Christ in him, yet he should be filled, and receive of Christs fulness, and grace for grace; and at that time the soul had experience of this, that where the spirit of Christ doth bear witness to the truth of grace in the soul, it doth at that time increase grace in the soul; as when the spirit doth bear witness to the soul that it hath true love to Christ, it doth at that time increase the souls love to Christ, that the soul loveth Christ more then before; and so for joy in Christ, and so for hungering and thirsting after Christ, when the spirit doth wieness to a soul that it hath a true hunger and thirst after Christ, at that time it doth increase the souls hunger and thirst after Christ, as that soul found that day that he hungred and thirsted after Christ more then ever.
Exper. 19. Decemb. 23. 1652. A poor creature being sick and weak, and waiting for the time of his appointed change, the Lord gave in these words, Thou shalt not die but live, and declare the wondrous works of the Lord; O said the poor creature, Bless the Lord O my soul, and forget not all his benefits who forgiveth all thine iniquities, and healeth all thy diseases, who redeemeth thy life from destruction, who crowneth thee with loving kindness, and tender mercies; the poor creature recovered, and desireth the remainder of his few and evil days to live unto God, and not to himself.
CHAP. IV. What our conformity to the life of Christ is.
IT should be the desire of every Disciple of Christ to be like his Master; and that Christian hath attained to a high pitch of grace, Verus Christi est amator qui etiam Christi est imitator.that is Christ-like in all his ways. Now being conformable to the life of Christ, or our being Christ-like, lieth in these things.
1. It was Christs meat and drink to do the will of the Father, Joh 4.34. So the more we delight to do the will of God, and his commandments are not grievous to us, the more Christ-like we are.
2. The Lord Jesus was meek and lowly in heart, Zach. 9.9. Christ was so humble and lowly, that he rode into that famous City of Jerusalem upon an Asse; so humble to wash his Disciples feet, Joh. 13. And therefore Matth. 11.28. Christ bids us learn of him; for saith he, I am meek and lowly in heart; now the more humble, meek, and lowly in heart we are, the more conformable we are to the life of our dear Saviour; but O how unlike are we to Christ!
3. The Lord Jesus was patient in all the scorns and reproaches he met withal from the world, 1 Pet. 2.23. When he was reviled, he reviled not again; now the more patient we are in tribulation and reproaches, the more like to Christ.
4. The Lord Jesus was much in Prayer, and therefore often went into the mountains for that end; and the Author to the Hebrews saith cap. 5.7. that in the days of his flesh he offered up supplications with strong crying and tears to him that was able to deliver him. So the more we by the same spirit of grace and supplication are crying to the father of Spirits for those things we stand in need of, the more like to the Captain of our Salvation. O that we might walk as he walked!
5. The Lord Jesus was very full of compassion; when he saw objects of pity, as the blind, the lame, the leprous, he had compassion on them; and the more pittiful and compassionate we are to men, the more like to our dear Saviour, who knoweth how to have compassion on the ignorant, and of them that are out of the way.
6. The Lord Jesus was not taken with all the glory of this world, when the devil as we have it in the fourth of Matthew, took him up to a high pinacle, and shewed him all the kingdoms of the world; so the more our hearts are deaded to the world, and we see them to be all but vanity, the more like to our dear Saviour.
7. Our Lord Jesus was despised, reviled, called Beelzebub, was jeered, mocked, scorned, hated; and the more we are jeered, despised, mocked, reviled, hated, and have evil spoken of us for righteousness sake, the more like we are to our dear Saviour, when as he was, so are we in this present world, when as he was hated, opposed, despised, reviled, so are we in and from the world.
8. The Lord Jesus was much in denying himself, although he was the heir of all things, and might have commanded all the enjoyments of the world, yet he denyed himself, and had not in this world whereon to lay his head. O the wonderful self-denyal of Christ! and the more we deny our selves and take up our cross, the more we follow Christs example.
CHAP. V. What our conformity to the death of Christ is.
THe Scripture speaketh more of Christs being a patern and example to us in his life, then in his death; yet in both he is exemplary to the Saints; hence the Apostle speaks of being conformable to his death, Phil. 3.10. That I may know him, saith he, and the power of his Resurrection, and the fellowship of his sufferings, being made conformable to his death; not as though the Lord Jesus was onelyonly a pattern and example in his death, as some conceive, and slight the merit of his death, and that redemption we have in his blood, even the forgiveness of sins, according to the riches of his grace; the main end of his death, was to purge away our sins by the sacrifice of himself, and to bring us unto God; therefore he was made sin and a curse for us, that we might be made the righteousness of God in him; and this being well considered, there is no danger, but abundance of usefulness in making the death of Christ a patern and exemplary unto Believers. Eph. 1.7. Heb. 1.3. 1 Pet, 3.18. 2 Cor. 5.10. Gal. 3.13. Now I shall not speak of a Notional, but Spiritual and Practical conformity to the death of our dear Saviour.
1. Then the Lord Jesus in the business of his death was submitted to the will of the Father, thoug as a man he lawfully might desire the preservation of his life; yet in that which he might thus lawfully desire, he was wholly submitted to the fathers will, saying, Father, not my will, but thy will be done, Matth. 26.39. So the more we are submitted to the will of God, the more willing we are to be at his dispose, and can truly say, Lord, here I am, do what thou wilt with me; the more conformable we are to the Lord Jesus in the business of his death, when in all conditions, afflictions, losses, crosses, we can say, not as I will, but as thou wilt; now this a hard lesson, as we shall finde; but if we will write after Christs copy, and follow his example, we must do thus.
2. The Lord Jesus in his death overcame him that had the power of death, which is the devil, Heb. 2.14. Now our overcoming the Prince of darkness, is conformity to his death; now 1 Joh. 2.13. the Apostle saith that the young men in Christ had overcome the wicked one, that is the devil; now indeed if Christ in his death had not overcome Sathan, we could never overcome him; but when the Captain of our Salvation hath once overcome him, its the easier for us to do it, as to overcome one that is already overcome is easie; this is the second.
3. Christ in his death was so patient, that the Prophet Isaiah saith, He was led like a lamb to the slaughter, and as a sheep before the shearers is dumb, so he opened not his mouth, Isa. 53.7. So the more patient we are in all sufferings, reproaches, fiery trials, the more conformable to Christs death.
4. Our Lord Jesus died unto sin, Rom. 6.10. The Lord Jesus, though he himself was without sin, yet those for whom he died were sinners, ungodly; now the Lord Jesus undertaking for them, and having all their sins laid upon him, because these were (Tit. 2.14.) to be holy, a peculiar people, he in their stead died unto sin; so now when our old man is crucified, the flesh with its affections and lusts, and we to walk in newness of life, the body of sin destroyed, that henceforth we serve not sin, as you shall see the Apostle maketh Christ a pattern to us in his dying unto sin; for having spoken of Christ dying unto sin, ver. 10. in the 11 ver. saith he, likewise reckon ye also your selves to be dead indeed unto sin; but alive unto God through Jesus Christ our Lord; and saith he, let not sin reign in your mortal bodies; so that this is part of our conformity to the death of Christ, when as he dyed unto sin, we also are dead to sin, and live no longer therein.
CHAP. VI. What considerations may work upon Christians to cause them to walk humbly with God, and keep them from spiritual pride.
1. LEt a poor Saint consider that God might have glorified himself in his destruction, and never have called him into the fellowship of his son Jesus Christ.
2. Remember, that though now you walk with God, and live godly in Christ Jesus, yet ye were sometimes foolish, disobedient, serving divers lusts, walkt in the vanity of your mindes, and had your conversations according to the course of this world, Tit. 3.3. Eph. 2.2.
3. Consider who maketh us to differ, and that we have nothing but what we have received; and if we have received it, why are we puffed up as if we had not received it? (1 Cor. 4.7.) nothing but free-grace hath made a difference between us and the prophanest creatures in the world.
4. Consider what unprofitable servants we have been to Christ since conversion, of what little use we have been for God in the world, and how barren and unfruitful we have been in the knowledge of Jesus; well may such walk humbly with God.
5. Consider that God is not beholding to us for any thing we do for him; for its in his strength we do it, and without him we can do nothing.
6. To keep us from spiritual pride, let us consider and think often of the great sins we have fallen into since conversion; and then we shall see cause enough to lie low before our God.
7. Continually remember how displeasing spiritual pride is to God; pride is thought to be the condemnation of the Angels that kept not their first estate, who are now so miserable; being reserved in chains of darkness to the blackness of the great day; the Lord, as it is written, looketh upon the proud afar off, he will not come neer them to have intimacy and communion with them.
CHAP. VII. How a Christian should carry himself in civil affairs, in mannaging the affairs of this life.
EVery Christian hath to do more or less in civil affairs; as working, buying, selling; how then should he carry himself in such affairs?
1. A Christian must in all have his convers… tion without covetousness, and be content with the things that he hath. Heb. 13.5.
2. A Christian must mannage his affairs of this life without a distracting care; as not to have a distracting care what he should eat, what he should drink, what will be the issue of such a business.
3. A Christian is to have a care that no worldly employment hinder him from walking with God, and having communion with God; its a sad thing when a Christian shall sit down, & have cause to say, O how I am cumbred about many things! I have such a croud of outward business that I do not walk with my God as I was wont, I do not enjoy so much communion with my God as I was wont.
4. In all thy affairs beware of sin; O keep from all the pollutions of the world, pride, oppression, deceit.
5. If that through the blessing of God upon thy lawful care and pains about the things of this life, thy riches increase, have a care of setting thy heart upon them.
6. Often remembet that the Lord saith, Give me thy heart, that none of the things below may have our hearts and affections, but the Lord onelyonly.
7. In all thy ways acknowledge God, and he shall direct thy steps, Prov. 3.6. In all thy ways of buying and selling, trading, eye God in all.
8. Let thy heart be heavenly in thy civil affairs. Art thou a husband-man, and goest forth to sow? think upon the word; and upon the divers grounds; and examine whether thy soul be like the good ground in the parable; Is there a storm when thou art sowing that bringeth tears from thine eys? think of that in Psal. 126. ult. he that goeth forth and weepeth, bearing precious seed, shall doubtless come again with rejoycing, bringing his sheaves with him. Are thy cattel unruly? Think of thy self, who (as Jer. 31.18.) like Ephraim hast been as a Bullock unaccustomed to the yoak that as a Bullock unaccustomed to the yoak is unruly, and rings about, and would fain get out, so are our souls at first conversion, when we are unaccustomed to the yoak of Christ; but when we come to be accustomed to the yoak of Christ, we finde it easie, Matth. 11. ult. Thus a Plowman, and the poorest labourer, if he have a heavenly gracious spirit, may have sweet communion with God, and have his heart inditing some good matter in the midst of his labour and work.
9. Use the world as if you used it not; let them that have wives be as if they had none; let them that buy do it as if they bought not; sell as if you sold not; using the world as strangers and pilgrims, for our necessities in this world, but not abusing it to excess, covetousness, and drawing our souls from Christ.
CHAP. VIII. If when we are going to prayer, the Lord bringeth some special sin that we have committed, to mind; what a soul may gather from it?
1. THe soul may gather this from it, that it doth not lie low enough before God, that the Lord would have the soul more sensible of his own vildness and unworthiness.
2. The soul may gather this from it, that the Lord would have the soul pray with much brokenness of heart at that time; the Lord calleth thee especially at such a time to abhor thy self in dust and ashes.
3. It should make us prize the Lord Jesus more, and see our great advantage by him, that notwithstanding we are such great sinners, that yet we may have access, and draw nigh God with an holy boldness, through the faith of him, that the soul may say, O how I am beholding to Christ, in that I that have committed this and that sin, which might make me for ever be afraid to draw nigh to God with any hope of obtaining any thing at his hands, that yet now through his beloved son, in whom he is well pleased. I can at this time seek his face, and pray to him with a holy boldness and confidence.
4. It should put us upon search and enquiry, that seeing we have committed such and such sins, how we came to have peace of Conscience; and whether length of time took away our trouble of Conscience for them, or we had peace spoken to our souls by the blood of Jesus.
5. It should put the soul upon this, that seeing it hath fallen into such and such sins, as the Lord at that time brought to minde, that the soul should mightily in that duty its about to perform, beseech the Lord to manifest unto him the pardon of all those sins by the blood of Jesus, and should intreat the Lord for ever to keep him from falling into those sins, desiring the Lord to hold up our goings in his paths, that our footsteps slip not into such ways; again, Lord, my heart is inclining, and I have many temptations to those sins thou hast now brought to mind, that I have fallen into; Lord, keep me out of these snares of the devil, and order my conversation aright, according to thy Word.
CHAP. IX. What the frame of a Christians spirit should be under outward losses and crosses.
1. HE must have a care of murmuring and repining at any of Gods dealings, but say, Lord, though I have not in this world whereon to lay my head, yet let me have the light of thy countenance, and I have enough.
2. Get Jobs spirit, who when he had such great outward losses and crosses, said, The Lord giveth, and the Lord taketh away, blessed be the Name of the Lord, Job 1. the Lord hath taken away nothing but what he hath first given.
3. The more outward losses we have, the more it should put us upon chosing the better part, which we can never lose, which can never be taken from us, as Christ told Mary, she had chosen the better part, which should never be taken away from her; as for the things of this world, as honour, riches, friends, children, the Lord giveth them, and oftentimes taketh them away again, as he dealt with Job; but if the Lord give thee the better part, Jesus Christ, that shall never be taken away; never shall poor soul have cause to say, Lord, thou hast given me Jesus Christ, and thou hast taken him away again.
4. When outward losses and crosses come upon-us, we, as Solomon saith, in the day of adversity should consider; Consider whether thy affections have not formerly run out too much after those things thou hast lost when thou hadst them, and whether thy love was not too much set upon those things thou art crost in; and indeed its the mercy of God to cross us in those things, that our affections run out so much after, that he may be the object of our love and delight onelyonly.
5. Do not think God loveth thee not, because of thy losses and crosses; for we cannot know love or hatred by the things that are before us; and consider that the Lord chasteneth every son whom he receiveth, Heb. 12.5, 12. and some have questioned their sonship for want of afflictions, and such losses and crosses as others have met withal; but such may consider,
1. That its a greater affliction then any outward loss or cross, to question their sonship and interest in Christ; so that thou art not without chastisements.
2. It may be thou hast made others afflictions thy own, others sickness thy own, others poverty thy own, and thus thou maist have had afflictions.
6. Consider that God doth not afflict willingly, nor grieve the children of men, but as the Apostle saith. 1 Pet. 1.6. if need be ye are in heaviness; there is always need when we are in heaviness; so let a Christian say, there is need that I should have these losses and crosses, and afflictions, either for the tryal of my faith, or to wean me more from the world, or to humble me, some need there is.
7 A Christian should not desire to be from under the cross and the affliction, till he see the Lord sanctifying it to him, and doing of him good by it. O this is a hard lesson to learn, because no affliction for the present is joyous, but grievous; yet this should be the frame of a Christians spirit; Lord thou hast laid this cross upon me, brought this loss upon me; O I do not desire so much to be freed from the affliction, as to have thy hand sanctified to me, to see that its good for me that I am afflicted.
CHAP. X. What a poor Christian should do that is followed with temptations from day to day, and Sathan often casts in vain thoughts, and lustful thoughts.
SOme into whose hands the Providence of God may bring this book, may groan in secret under these temptations and vain lustfull thoughts, as the greatest burden their souls lie under; therefore let such:
1. Know, that whatsoever temptations they have, and whatsoever vain and lustful thoughts Sathan casts into their minds, if they do not entertain them and close with them, they are not their sins, but their crosses; our Lord Jesus himself, who was without sin, yet he had temptation by the devil, Matth. 4. saith Satan to him, Fall down and worship me. What a black temptation was this, to worship the devil in person; yet the Lord Jesus entertained, closed with none of these temptations, and therefore in all these temptations sinned not.
2. If at any time thou hast given way to vain and lustful thoughts, lie down in thy shame, and let thy soul mourn for it, as for that which is very evil in the sight of God; who hateth not only the filthiness of the flesh, but of the spirit; O let these things make thee walk more humbly with God.
3. In such cases let our souls have recourse to our pittiful and merciful High-Priest, the Lord Jesus, Heb. 2.17, 18. who is touched with the feeling of our infirmities, and being himself once tempted by the devil, knoweth how to pitty & succour them that are tempted; and the Apostle saith, Heb. 4 15. that in all points he was tempted as we are, yet without sin. O bemoan thy soul to this thy dear Saviour.
4. Pray much against vain and lustful thoughts, beseeching the Lord that he would not suffer thee to be tempted above what thou art able, but that with the temptation he would make a way for thy escape out of all the snares of the devil; desire him to be the guide of thy youth, that black and dark age, or else thou wilt finde, as Solomon saith, as childhood, so youth, to be full of vanity.
5. Beware of allowing thy self (in the least) in those vain thoughts, but in the strength of Christ resist the devil, and he will flee from thee, do not close with them when they are first cast in, do not give ground to Satan; thou knowest not what a little fire kindleth. If David had not given way to the first stirrings of his lust towards Bathshebah, he had not faln into that sin of Adultery which cost him so dear.
6. Shun the occasions of vain and lustfull thoughts; make a covenant with thy eyes, as Job did; be not too confident of thy own strength. David by gazing upon the beauty of Bathshebah, (2 Sam. 11.2, 3, 4.) fell into those lustfull thoughts, & then into Adultery. Favour is deceitfull, and beauty is vanity; the greatest beauties in the world, when dead a day or two, how loathsome are they, and saith Soloman (Prov. 6.25?) lust not after her beauty in thine heart, O above all keepings keep thy heart, maintain a constant jealousie over thine own heart, lest out of it should (as the Lord Jesus said) proceed evil thoughts, adulteries, &c.
7. Often consider that all things are naked and open to him with whom we have to do; (Heb. 4.12, 13,) and that though no man in the world is able to charge us with vain and lustful thoughts, yet the Lord searcheth the hearts, and trieth the reins, and knoweth what is man; hell, and death are before him, much more the hearts of the children of men; he knoweth all the windings and turnings of our souls. David after that the Lord had rid his heart of vain and lustful thoughts, saith he (Psal. 139, 23. Psa. 26.2.) Search me O God, and know my heart; try and know my thoughts; he was not unwilling that the Lord should know his thoughts, but saith he, if there be any wicked way (that is yet left in him) Lord (saith he) lead me in the way everlasting.
8. Consider that those vain thoughts hinder there of communion with God; if thou givest way to vain and lustful thoughts, shall not God search this out, (Psal. 44.21) who knoweth the secrets of the heart? and will not he withdraw the light of his countenance? O then how will the troubles of thy heart be inlarged?
CHAP. XI. How a Christian should carry himself, when the Providence of God casteth him among carnal and prophane people.
1. DEsire of God that thou maist be kept from sinning against him; for we are in much danger when we are among carnal people, as Peter, when he was among those prophane creatures in the high Priests Hall, denied the Lord Jesus.
2. Be careful of thy carriage, that thou countenance them not in their sins, but let thy carriage bear witness against their sinfull ways.
3. If thou faist any thing among them, let thy speech be such as may administer grace to the hearer; and yet thou wilt find this very difficult, for David, that eminent man saith, (Psal. 39.) he refained himself even from good, whilst the wicked were before him.
4. Let thy carriage be such among them, that they may see that thou canst not run into the same excess of riot with them, the fear of the Lord is so upon thy heart.
5. Let thy carriage be winning, that thou mayst present Religion lovely, and bring them to an esteem of the wayes and people of God.
6. If thou seest them prophane and ignorant of God, let it put thee upon thankfulness to thy God, who hath delivered thee from the power of darkness, and translated thee into the kingdom of his dear son, and hath taken off thy soul from living in prophaneness and enmity against him.
7. If they be full of carnal mirth and jollity, and thou seest them so pleasant, beware of hankering after the Garlick and Onions of Egypt, and thy sinful pleasures that thou didst enjoy in thy natural condition, but think with thy self, all these things have I forsaken for Christs sake, and I never repent of it, my soul hath better joys and delights then these.
8. Let thy heart be pittiful and compassionate towards them, and let thy soul desire their good, as Paul when he came among those ignorant people, and King Agrippa told him, Thou almost perswadedest me to be a Christian; saith he, I would that not onelyonly almost, but altogether thou wert as I am, except these bonds; so let thy soul desire, if it be the will of God, that they were as thou art, except thy bonds, thy temptations, coruptions, doubtings.
9. Let him mourn for their prophaneness and wickedness, as it was with David; tears run down my eys, saith he, because men keep not thy law; and as it was with Lot, his gracious heart was grieved to hear and see how sinful they were in Sodom.
CHAP. XII. What a Christians frame should be under the reproaches of the world, when the world speaketh evil of us, and rail on us.
1. HAve a care that the world have not cause to speak evil of us as of evil doers, that we suffer as Saints, and not as sinners.
2. The more the men of the world spie and prie into our wayes, and slander and reproach; the more we should pray, with David, (Psal. 5.8.) that the Lord would lead us in wayes of plainness, because of our observers, as the word signifieth.
3. Make good use of their reproaches, and get good by their evil; let their slanders and reproaches make us walk the more circumspectly, not as fools, but as wise, Eph. 5.15.
4. Let a Christian in this case consider that our Lord Jesus himself was reproached, called Belzebub, deceiver; and is the Disciple above his Master? If (saith the Lord Iesus) they have called the master of the house Belzebub, how much more them of his houshold, and let him consider that the Saints all along, though they are those of whom the world is not worthy, yet they have been counted the off-scouring of all things. Paul is charged by the world for Heresie, as the people of God at this day are counted Hereticks, and Schismaticks; but after the way that the world calls Heresie, worship we the God of our fathers.
5. Look beyond the instrument; as when Shimei railed and cursed David so bitterly, saith he, when they that were with him would have kild him, 2 Sam. 16. he saith, let him alone; he looked at the hand of God in it; and though Shimei did reproach in so high a manner, and he a King, and calleth him bloody man, and man of Belial: yet eying God in it, he seeketh no revenge; yea though Shimei went so far as to throw stones at David (as some of Gods people, as they have gone through some Towns, have had stones to my knowledge thrown at them) yet David is patiently carried forth, and so shall we in such cases, if we look at he hand of God in all, and know that all these things shall work for our good.
6. Have a care thou doest not neglect praying for thy enemies, and them that hate thee, and speak evil of thee for Jesus sake; do not render evil for evil unto any man, nor railing for railing; but bless them that curse you, and pray for them that despightfully use you; you know not but God may give them repentance to the acknowledgement of the truth.
CHAP. XIII. What a Christians frame should be, if he be unequally yoaked; as if a believing husband hath an unbelieving Wife, or a believing Wife hath an unbelieving Husband
THis hath been the affliction of many Saints, as holy Job that had a wife that would have him curse God and die; And Samson, how unequally yoaked was he.and a Christian may come to be unequally yoaked, either that they may be mistaken, and think they marry in the Lord, and it prove contrary to their expectation; or the Lord may work upon the Husband or the Wife after their coming together; therefore to such as come thus to be unequally yoaked,
1. Let thy conversation be winning; the believing Husband doth not know but that he may gain his Wife, and the believing Wise doth not know but she may win her Husband; as the Apostle saith, that the believing wives should have such chaste conversations, and be of such meek and quiet spirits, that those who are not won by the Word, that is, by the preaching of the Gospel, that they may be won by the conversation of the wives; now when the Husband is a professor, and is unkinde and bitter to his wife, it doth harden the wifes heart in the ways of sin, and prejudice her against the wayes of God; and so if the wife be a professor, if that she do not obey her husband in all lawful things, and if she be not of a meek and quiet patient Spirit, it doth prejudice the ways of God, and presents Religion unlovely to him.
2. Pray much for thy Husband, or for thy Wife, to whom thou art thus unequally yoaked. Abraham prayed for his son Ishmael; O saith he, that Ishmael might live in thy sight. Now the Husband and wife are neerer then a childe to a father; for the Husband and Wife are one flesh; and O how should they wrestle with God! O that my Husband, or, O that my Wife might live in thy sight!
3. Desire of the Lord that thou mayst not be hindered in serving God by thy husband or wife, that are thus unbelieving; and that thou mayest not be prejudiced in the thriving and prospering of thy soul in the wayes of God, as holy Job would not be drawn by his Wife (Job 2.9.10.) to curse God and die; No saith he; Shall we receive good at the hands of the Lord, and not evil? Remember Solomon, into what great sins he fell by reason of his unbelieving wives.
4. Admire the Free-grace of God, which alone maketh you to differ, that of two that lie in a bed, the one should be taken, and the other left.
5. Waite upon God to see that Promise made good to thee, that all things shall work together for good to them that love God, who are the called according to his Promise, and that thou maist see God doing thee good by this sad Providence which thou shouldst account the greatest outward affliction that can befall thee.
CHAP. XIV. How a Christians thoughts should be exercised about death, and his putting off this Tabernacle.
WE shall finde in the Scriptures that the Saints thoughts were much exercised upon death; and these things should be upon a Saints spirit in his Meditations upon death.
1. He should pray with David; that the Lord would teach him so to number his dayes, that he may apply his heart unto wisdom; that his business in this world may be to grow in Grace, and the knowledge of the Lord Jesus Christ.
2. A Christian should often consider, that here he hath no continuing City, but as Iob said, I know thou wilt bring me unto death, unto the house appointed for all living; let not a Christian think of long life; it is appointed to all men once to die, to the Saints as well as others; these houses of clay will soon fall down.
3. A Christian should often act faith for his dying day, when his soul enjoyeth communion with God, as now the Lord is pleased to lift up the light of his countenance upon my soul, and now as I were to die the next hour, I believe that I am justified freely by his Grace, and that I shall sleep in Jesus. Paul when he enjoyed communion with God and the witness of the Spirit, doth act faith for his dying day; and faith he, We know that when these earthly Tabernacles shall be dissolved, we have houses not made with hands, eternal in the Heavens; (2 Cor. 5.1) and a soul that doth thus act faith for his dying day, death is no strange thing to him; for he can say with the Apostle, I know whom I have believed, I know in whose bosome I have so often lain, whom I have trusted my eternal condition withal.
4. A Christian should wait all the days of his appointed time until his change shall come, (Iob 24.14.) that so when death shall come, he may say, welcom Death, I have waited many yeers for thee, thou art welcome to me, thou art a messenger sent from my Father to fetch me home, to bring me unto my Saviours bosome.
5. A Christian should not desire to live one hour in this world (to enjoy any pleasures and contentments here below) longer then he hath served his God and his generation, according to his will: but should say, if my work be done, for which the Lord sent me into the world, O that I were dissolved to be with Christ, which is best of all.
6. Let a Christian often consider what great gain it will be to him to die; now he knoweth but in part; then he shall know as he is known, and see God face to face, (1 Cor. 12.13.) now he laboureth under weaknesses and corruptions; then he shall never sin more. O long for Heaven, that we may have better hearts; then we may say to sin, whether I go thou canst not come; now many a time he wants communion with God, and hath but little joy in the Spirit; then he shall have fulness of joy and pleasures for evermore: thus a Christians thoughts should be exercised about death.
CHAP. XV. How Christians should carry themselves towards their Brethren, when their Brethren are overtaken with a fault, and fall into some sin.
1. AS the Apostle saith, If any be overtaken with a fault, ye that are spiritual restore such a one with the spirit of meekness, (Gal. 6.1.) considering thy self, lest thou also be tempted; Dost thou see thy fellow Christian fall into sin? Consider thy self, lest thou also if thou be tempted as he was, if that the Lord do not keep thee, fall as well as he.
2. As Christs rule directs thee, go and tell him between him and thee, do not speak of it to others, until thou hast told him of his miscarriages between him and thee; but afterwards if he will not hear thee, then take two or three Christians; and if he will not hear them, go tell the Church.
3. Thou shalt not hate thy brother in thy heart, nor suffer sin upon him; if thou sufferest sin upon thy brother, and dost not reprove him for it, thou hatest him in thy heart. O that Christians may be faithful one to another.
4. Pray for them, that the Lord would heal their back-slidings, take away all their iniquities, and recover them out of the snares of the devil.
5. Speak not of their miscarriages before the men of the world, who would be glad of any occasion to speak evil of those that walk in the paths of Sion.
6. Do not censure them, and think them not to be Saints, because of some failings, but remember how those eminent Saints of God had their failings; Lot committed Incest, David, Adultery and Murther; Peter, denyed the Lord Jesus; Consider what the Apostle saith, In many things we offend all; not onelyonly in some few things, but in many things; every one standeth or falleth to his own Master; who art thou that judgest thy Brother?
7. Take occasion from the miscarriages of other Christians, to be more watchful over thy self; it may be thy brother that hath miscarried, is of greater Gifts, Experiences, and Graces then thy self; O then, how hadst thou need to watch and pray; if a David commit Adultery, If a Peter deny Christ, &c. what cause have I, the least of all Saints, to be watchful, and to wrestle with God, to keep me from sinning against hm!
CHAP. XVI. Whether a Christian ought to keep the first day of the week holy unto the Lord as a Gospel Sabbath.
WIthin these few yeers many Professors have I taken much liberty as to the breaking of the Gospel-Sabbath; now such will say, Is not every day a Sabbath to a Believer?
Answ. 1. As for resting from sin, every day should be a Sabbath to a believer, and he should cease from his own work, as God did from his, and we should all labour to enter into that Rest, Heb. 4.10, 11.
2. A Gospel-Sabbath doth imply a Rest not onelyonly from sin, and in God, but also a Rest from bodily labour; and therefore when we shall spend that everlasting Sabbath in Glory, the Scripture saith, We shall rest from our labours; and then if every day were in this sense a Sabbath to a Believer, a Believer should never work.
3. You shall observe this on such professors, that when their Sabbath observation cometh from one day to every day, it soon cometh from every day to no day, and you shall finde them to be very remiss in holy duties every day.
4. As for that Rest the Saints have in God, doth the observing of the first day in the week holy to the Lord, doth this I say hinder, or doth it not further this spiritual Rest, or Communion with God?
I wonder not at all to see the prophane of the world make no Conscience of keeping the first day of the week holy to the Lord; but when professors do so, I much admire; and though they may think they are more spiritual then others; yet if they well consider, it proceedeth from the flesh, and carnality; for when as a Christian riseth early the first day of the week, and spends the whole day in the meditation of the things of God, and in praying, hearing, spiritual conference, self-examination, the spirit is willing to all this, but the flesh is unwilling, and cryeth, O what a bondage is it! O what a weariness is it! And the flesh would fain be set at liberty from this keeping of a day holy, and wholly unto the Lord. Let Christians be as spiritual as they can, and worship God in spirit and in truth, as much as they can, this is from the Spirit: But to cast off the observation of the day to the Lord, and to speak their own words, and take liberty otherways, ariseth from the flesh; and perswasion that we have this liberty, cometh not of him that calleth us.
I shall forbear the pressing of those proofs for the observation of that day, from Christs rising from the dead on that day, and the Apostles and Saints constant meeting on that day, and Johns calling it the Lords-Day, as also the Circumcising under the Law on the eighth day, which may hold out the Circumcising the foreskin of the heart on the first day of the week, which is the eighth day; I say, I forbear to press these things, which have been urged by others, which seem to be very weighty.
CHAP. XVII. What a Christian should do in time of National troubles, wars, and uproars.
1. LEt him pray for the Nation, that the Lord would give us peace, if it be his will, and that we may sit down quietly under our own Vines, speaking well of his Name.
2. Let a Christian be waiting to see all these shakings of the Nations make way for the desire of all Nations to come (Hag. 2.7.) and take to him his great power and reign; there are sons and daughters of Sion in this Nation, that in all the wars and publick distractions amongst us, have been waiting for that day of Christs reigning in Mount Sion, and their spirits cried out, overturn, overturn, overturn, Kings, Parliaments, until he shall come whose right it is.
3. Let not Christians in time of war and National troubles, be afraid of evil tidings, but let their hearts be fixed, standing still to see the salvation of God.
4. Let them make sure of a hiding place; get the Lord to be your refuge from the storm, that he may say, as Isa. 26. ult. Come my people, enter into your Chamber, and shut the door about you until my indignation be overpast; the Name of the Lord is a strong Tower; and in time of war, if men know of a strong Tower, they will run to it; and therefore David having said, that the Name of the Lord was a strong Tower, saith he, the righteous run to it and are safe, Psal. 27.5.
5. The Lord eminently calleth thee to fit loose from the creature; for in a night thy dearest relations may be taken from thee; all thy estate; now if thou hast Christ, thou hast treasure laid up in Heaven, where neither Moth can corrupt, nor Thieves break through and steal.
6. Let it be the desire of thy soul in time of National troubles, that it may go well with the people of God, that the eternal God would be their refuge.
7. Live by Faith, and in constant dependance upon God, and commit thy self to him; cast thy care upon the Lord, for he careth for thee.
8. Let outward war put thee upon looking more after thy inward peace; Oh I see in the Nations war and destruction! O have I peace in my own soul! have I peace spoken to my soul by the blood of Jesus! and if a poor creature have the peace of God, which passeth all understanding, it will keep his heart in a spiritual cheerful frame in the midst of all these storms and tempests in the world. I see what a boisterous troublesome sea this world is; O how do I rejoyce that my name is written in Heaven, that is the better Country.
CHAP. XVIII. How a believer ought to mourn for sin.
I. NEgatively, 1. Not for fear of Hell and damnation; The smoak of hell must not bring forth tears from his eys; a Judas may mourn for sin, as that for which he feareth he shall be damned.
2. A believer should not mourn for sin, as thinking by his tears and sorrow to procure the pardon of his sins; he must seek that onelyonly from Christ, in whom we have redemption through his blood, even the forgiveness of sins; The damned in Hell will weep and shed rivers of tears; yet they will not all wash them from the least sin; the blood of Christ onelyonly cleanseth from sin, (1 Joh. 1.7.) we must not make a Christ of our tears, and think to do that by our tears, which the blood of Christ onelyonly can do. O how many Physitians of no value, when souls are troubled for sin, will still bid them mourn for their sins, and God will pardon them, and not a word of Christ; and then how is the poor soul insnared! he taketh the advice that is given him, and mourneth for his sins upon this account, that he is perswaded if he mourn for them, they shall be pardoned; and so is still ignorant of Christ, and seeth not sin in its right colours, neither doth mourn aright for sin.
II. Positively. 1. A believer should mourn for sin because its so hateful to our heavenly father; the great hatred that God hath against sin, he exprest it in the death of Christ, Rom. 8.3. for sin he condemned sin in the flesh, that is to say, though the dear son of God undertake for sin, yet it was so hateful to him, that he doth not spare his own son, but condemneth sin in the flesh of Christ, that Christ must die and suffer, and have the face of God hid from him for our sins; now saith a believer, is sin so hateful to my God and father? and did the Lord Jesus suffer so much for my sins? O this sin! O what an evil sin is! O that ever I should do that which is so hateful, so displeasing unto my God! O how doth it trouble me! O how doth it grieve me more then the loss of an onelyonly son!
2. A believers heart should be melted by the goodness of God; the beams of the Son of righteousness should melt our frozen hearts; the goodness of God should lead us to repentance (Rom. 2.) O hath the Lord pluckt me as a firebrand out of the fire! not spared his own son, but delivered him up to death for me! O that I should ever offend and dishonour this father of mercies! O what an unworthy wretch am I, to make such ill requitals of his love! I lie down in my shame; Lord I abhor my self in dust and ashes, that ever I should sin against thee; O that I should sin against thee my father, who hast loved me with an everlasting love, followed me with thy Mercies! O what a base heart have I!
CHAP. XIX. How a soul may know whether his assurance be right or no.
THis is of great consequence; most men, even the prophanest creatures, believe they shall be saved; therefore its of great concernment to know whether our assurance be right or no, which I shall inquire into by these following particulars, which the experiences of Christians will enlarge.
1. Then its the Spirit of Christ that sealeth us to the day of Redemption; the Spirit of Christ witnesseth with our Spirits that we are the sons and daughters of God (Eph. 1.13. Rom. 1 16.) if our assurance be right, as the Apostle saith, After ye believed, ye were sealed by the holy spirit of promise; our assurance of Heavenis not currant, if it hath not the Spirits seal.
2. The Spirit of Christ when it doth witness with our Spirits that we are sons of God, doth also bear witness to the work of God upon our hearts, that it is a true work, and that the Lord hath been pleased to work those things in us which accompany salvation; and therefore those that are not born again, and have not the good work begun in their hearts, have not a true assurance.
3. If our assurance be right, it proceedeth not from our own righteousness; not because I am so and so holy; therefore I am sure I shall be saved: But the Lord hath loved me freely, given his son for me, and to me; whose blood cleanseth me from all sin: I am not made acceptable in my self, I am the greatest of sinners, but I am made acceptable in the beloved. John saith, He that believeth hath the witness in himself, that is, the spirit of Christ that dwelleth in the Saints; but though we have the witness in our selves, yet not from our selves; and therefore if our assurance be drawn from our own righteousness, as those that are of the Law think they have a good assurance of heaven from their own righteousness, this assurance is naught.
4. If our assurance be right, it will make the soul walk humbly with God, and cause Gospel sorrow for sin; the more assurance we have that our sins are pardoned, the more we mourn for sin, and therefore when the Lord hath given in such a good word to a soul, as I am thy salvation, I have blotted out as a thick cloud, thy transgressions, and will remember thy sins no more, O saith the believing soul, Hath the Lord healed my backslidings, been merciful to my unrighteousness? O what an unworthy wretch am I, that ever I should sin against such a God!
5. If our assurance be right, it will make the soul have dear love to God and Christ. We, saith the Apostle, love him, because he first loved us, (1 Joh. 5.) the knowledge of the love of God and Christ to us, will work the love of God and Christ in us; how can a soul but love God, when he knoweth its his pleasure to give him a kingdom?
6. If our assurance be right, it will make the soul active for God; when David had assurance of the love of God, saith he, What shall I render to the Lord for all his benefits? and saith he, Thou hast delivered my soul from death, mine eyes from tears, and my feet from falling; there was his assurance of the love of God; and what did this work upon Davids Spirit? why it followeth, I am thy servant, I am thy servant; as if he had said, Lord, now I know thy loving kindness to my soul, O how I am engaged to live to thee, and lay out my self for thee! Lord shew me but wherein I may bring any glory to thy great Name, and I am thy servant to spend and be spent for thee.
7. If our assurance be right, the greater degree we have of it, the more holy; if any think they have assurance of the love of God, and that nothing shall seperate them from the love of Christ; if they take heart to sin, from that perswasion, its a plain sign their assurance of the love of Christ is not from the Spirit of Christ, but rather from the spirit that ruleth in the children of disobedience; the spirit of Christ is a spirit of godliness, and maketh the soul which it sealeth to the day of Redemption, say, I have assurance of the inheritance with Saints in light; and therefore now what have I to do with the unfruitful works of darkness? Hos. 14.4, 5. saith God, I will heal their back-slidings, and I will be as the dew unto them, and saith the Lord, ver. 8. Ephraim shall say, What have I to do any more with Idols? so saith a soul that hath a true assurance of the love of God, and that he hath healed his back-slidings, what have I to do any more with Idols? What have I to do any more with drunkenness, swearing, covetousness, self-seeking? and 1 Ioh. 3.23. He that hath this hope, purifyeth himself as he is pure.
8. If our assurance be right, it will make us more spiritual in our obedience; we do not now do good works, thinking to be saved by them; no we are assured by the spirit, that we are saved freely by grace; and therefore now we do good works because the Lord hath chosen us, that we might be holy, and because this is the will of God concerning us; we do not then do good works to make us Ladders to Heaven, as those of the Law do.
9. If our assurance be right, it will dead our hearts to the world, and to all the imaginations here below; when a soul hath assurance of spending eternity with God, he is mightily taken off from setting his affections on things below; O saith he, I have treasure laid up in Heaven, I have in Heaven a more durable substance then any thing in this world; and therefore I wonder at some, who pretend to much assurance of the love of God, and of spending eternity with God, and yet are so earthly, covetous, self-seeking: O if their assurance were right, it would make them have their conversation more in Heaven, and set light by the world, saying, I have assurance of a better portion, the Lord himself is my portion.
10. If our assurance be right, it will help us to bear afflictions, losses, and crosses in this world with great ease; it maketh the soul say, I know that all things shall work together for my good, and that though the Lord prove me and try me, yet he will do me good in the latter end; and I having assurance of his love, this quiets my heart in all his dealings; and what though I have not outward riches? saith such a soul; yet I have the pearl of great price, the Lord Jesus; what though I have not a house of my own in this world? yet I know that when this earthly Tabernacle shall be dissolved, I have a house not made with hands, eternal in the Heavens (2 Cor. 5.1.) and because assurance of the love of God doth make afflictions and sufferings so easie; therefore in time of sufferings the Lord usually giveth the Saints this assurance, which maketh a prison a palace; what Saint ever was in prison for Christ, but Christ came to visit him, and kist him with the kisses of his love.
CHAP. XX. Concerning doubtings and their remedy.
1. WHat is the cause of the Saints doubtings and questioning the love of God to their souls?
1. Cause of doubtings is ignorance of the covenant of Grace, Heb. 8. I will be merciful to their unrighteousness; and saith David, although mine house be not so with God, yet he hath made an everlasting Covenant with me, established in all things, and sure, though he make it not to grow; a Saints falling into sin, would not make him think himself a damned creature, if there were not an ignorance of the Covenant of Grace; for might the soul say, although my heart be not so with God as it should be, though I be not so holy as I should be, yet hath he made with me an everlasting Covenant, established in all things; and sure its of grace, saith the Apostle, that it might be sure to all the seed.
2. Cause of doubting is our not keeping of our eyes upon Christ, as its said in the Prophet, they forgat their resting place; Christ is the Saints resting place; and needs must the Saints be weary, heavy laden, if they keep not their eye upon Christ; the neglecting of the acting of faith on the blood of Christ after falling into sin, is very dangerous, and is one cause of doubting.
3. Cause of doubting is hearkening what Sathan saith; Sathan he suggests, that thou art a damned creature, forsaken of God; and therefore if thou hearken to what he saith, thou must needs fall into doubtings; saith David, Psal. 85.8. I will hear what the Lord will say, for he will speak peace to his people; and so will the devil speak peace to his people; but if the Saints will hear what the devil saith, he will tell them they are lost, and their portion shall be to sit down with the damned in hell.
4. Cause of doubtings, is the not remembring our former experiences; and therefore David to get out of doubtings, called to remembrance his song in the night; so should a Saint; its now a sad time with me, my dear Saviour hath withdrawn himself; yet I remember my song in the night, how in such a place, at such a time, in such a condition, what sweet communion I had with God, and assurance of his love.
Now we have shown the cause of doubtings, I shall speak a few words of advice to Christians that are under doubtings.
1. That of the Prophet Isaiah is very seasonable, Who is among you that feareth the Lord, and obeyeth the voice of his servant, and walketh in darkness, and seeth no light? let him trust in the name of the Lord, and stay himself upon his God (Isa. 50.10) as Iob said, Though he kill me, yet will I put my trust in him; and indeed there is faith in the Saints in the midst of doubtings.
2. Seek after Christ, as the Spouse did when her beloved had withdrawn himself; seek Christ in praying, hearing, conference with aints, reading, meditating, and all the wayes of Christ.
3. Often consider, that the most eminent Saints have had doubtings, and have questioned the love of God to their souls; and yet though the Lord hath hid his face from them for a moment, yet in everlasting loving kindness he hath received them, as we may instance in Job, who complains, That the Arrows of the Almighty stuck fast within him, and the terrours of the Almighty made him afraid; and likewise David complaineth that his sins were gone over his head, and became a burden too heavy for him to bear (Psal. 38.4.) and saith he, the troubles of my heart are enlarged; and he thought that God had forgotten to be gracious, and would smile no more; and so Heman complains, (Psal. 8.8.) that his soul was full of troubles, and crieth out, Lord why castest thou off my soul, why hidest thou thy face from me? let a soul consider these things, and say not there is no hope: the Lord hath hid his face from many of his children, and they have been in doubtings as well as thou, and yet the Lord in his time hath given them a fuller assurance of his love then ever.
4. Meditate much upon free-grace: how do souls that lie under doubtings, as the Prophet saith, meditate terrours? O thy soul should meditate much on free-grace, and the promises of the Gospel, as that in Matth. 11.28. Come unto me all ye that are weary and heavy-laden, and I will give you rest, here thy dear Saviour calleth thee into his bosome.
5. Frequent the company of the Saints much, it may please the Lord to create the fruit of their lips peace to thy troubled heart; if the Lord please, they may come to comfort thee with the comforts wherewith they have been comforted of God, when they have been in the same condition that thou art now in.
6. Be often meditating upon those promises by which the Lord hath spoken peace to thee heretofore, as many Saints can tell; which promises the Lord hath sometimes made sweeter then the hony and the hony-comb; now though till the Lord speak again to thy soul by them, they will be but dry breasts to thy soul, yet thou knowest not how soon the Lord may speak to thee by them, and let thee draw waters with the buckets of faith out of those wells of Salvation.
CHAP. XXI. What a Christian should do that finds not so much of the assistance of the Spirit in prayer, as he was wont, is not so enlarged in Prayer as he was wont.
1. EXamine whether thou hast not been proud of enlargement in prayer, and whether thou hast not regarded enlargement in Prayer as to expressions, more then communion with God in prayer, and the answers of thy prayers: it may be thou hast not minded what hath become of thy prayers, whether the Lord answer them or no: but if thou hast been inlarged as to expressions, thou hast minded the other things but little; now the Lord, to let thee see thy great folly in this, withdraws the assistance of his Spirit.
2. Examine whether thou dost not go out in thy own strength, and not in the strength of the Spirit of Christ.
3. Learn to make a right estimate of thy praying; the Spirit of Christ may assist us in prayer, when we are not so much enlarged as to expressions, for as the Apostle saith (Rom. 8.36) The Spirit maketh intercession for us with sighs and with groans that cannot be uttered; which sighs and groans of the Spirit of Christ in us, lie as nigh God as the most excellent expressions that can come from us in prayer; yea and are more prevalent with God, unless they come from the same spirit; therefore let not a Christian think that he alwayes prays best, when he hath best expressions; but the more thou prayest in faith, the better thou prayest; the more brokenness of heart in prayer, the better thou prayest; the more thou prayest in the Spirit, and with understanding, and fervently, the better thou prayest; a Christian sometimes prayeth, and is much enlarged in expressions, and they that are present think he prays excellently, but he thinketh that he had not so much of the assistance of the Spirit at that time as at some other time, when yet he hath been more straitned as to expression.
4. Art not thou so much enlarged in prayer, as thou wert wont? consider whether it be that thou art straitned in private prayer, or in family, or publick; if thou beest straitned in private prayer, examine whether thou hast not neglected private prayer too much.
CHAP. XXII. Some advice to poor Christians that complain much of ignorance, that they know no more of Christ.
THere are but few of these that thus complain of ignorance and shortness; but some I know that do thus complain, and therefore would speak something that might be useful to them.
1. Let such acknowledge it a mercy that they are sensible of their ignorance and shortness, that they do not think they know enough of Christ.
2. Ask wisdom and knowledge of God, who giveth liberally and upbraideth not (Jam. 1.5.) saying unto him, Lord, what I know not, teach thou me; wherein I am dark, ignorant, low, and fall short, O do thou reveal even that unto me! O that the eyes of my understanding may be enlightned, that I may know the mysterie of thy will, that unto me it may be given to know the mysterie of the kingdom! (Mat. 31.11.) Lord, that I may experimentally know more of the beauty of Christ, and that I know more of the usefulness of Christ, and that I may know more of the preciousness of Christ, and that I may know more of the love of Christ that passeth knowledge, that I may be filled with all the fulness of God!
3. Do not sit down in your small measure of knowledge, so as not to press after growth and increase, but be following on to know the Lord, pressing forwards towards the mark of the high calling of God in Jesus Christ our Lord (Phil. 3.14.) growing in grace, and the knowledge of our Lord and Saviour Jesus Christ; do not say, I know enough of Christ to bring me to Heaven; but forgetting those things that are behinde, press forwards, if by any means thou maist attain to the resurrection of the dead, that is to say, if by any means thou maist attain that communion with God, and perfect knowledge of God and Christ, that the Saints shall have at the resurrection of the dead.
4. Make use of all helps and means to increase thy knowledge of Christ, and the good wayes and things of God; use all means, praying, hearing, reading, Christian conference, and trust in none; be most acquainted with those who are most acquainted with Christ; and the Ordinances are means to increase our knowledge of Christ, as he saith, (Eph. 4.11, 12, 13.) He gave some Apostles, some Prophets, some Evangelists, and some Pastors and Teachers, for the perfecting of the Saints, for the work of the Ministry, for the edifying of the body of Christ, till we all come in the unity of the faith of the knowledge of the Son of God unto perfect men; so that the Lord is pleased to appear so in the Ordinances, that his people come by his blessing upon them, to the knowledge of the Son of God to a perfect man; therefore let Christians that complain of their having but little knowledge of Christ, wait upon God in the use of means.
5. Let those Christians that complain of spiritual ignorance, consider, that in this life, those that have most knowledge, know but in part, and see but as thorow a glass darkly, as the Apostle saith, The best Saints here lie in a great deal of darkness.
6. Long for Heaven, and that Rest for the people of God; for though we here see as through a glass darkly, yet there we shall see face to face (2 Cor. 12 ult.) here we know but in part; there we shall know as we are known, and see Christ as he is; there is much in that expression, know as we are known; all those things that we now know but in part, as the mysterie of our union with Christ, how we are joyned to the Lord, and are one spirit, and such like mysteries, here we know but little of these things; but then we shall know them fully; then we shall know the beauty of Christ fully, when we shall see him face to face.
7. Desire of the Lord, that though he hath not been pleased to give thee so much knowledge as he hath given some of his people, that yet he would be pleased to sanctifie that knowledge he hath given thee, that thou maist honour him, walk with him according to that light thou hast; and indeed we shall see some Christians that have less knowledge in the notion, walk more closely with God, are more consciencious, self-denying, then many that are high in notions, pretending to greater knowledge in the mysterie of Christ, and will tell these poor Christians they are in the dark: O let Christians be faithful unto that light God hath given them!
8. Beware of envying those to whom the Lord hath given more light and knowledge then he hath given to you; such as have but a small measure of the knowledge of Jesus Christ, are very liable to this temptation of envying others that have more knowledge then themselves; but let not thy eye be evil because the Lord is good.
9. Be perswaded that thou art never the less beloved of Christ, because he hath not given thee so much knowledge of himself as he hath given to others: as to thy Saintship, do not look so much at the degrees of thy knowledge, as at the truth of thy knowledge, (Ioh. 17.3.) this is eternal life to know thee the only true God, and Jesus Christ whom he hath sent; the Text doth not say its eternal life to know God and Christ as much as Paul or Peter did, but if thou hast a true experimental sanctified knowledge of the Father and of Christ, thou art as sure of eternal life as those that have most, and art as much in the love Christ, who will not quench the smoaking Flaxe, nor break the bruised Reed, but knoweth how to have compassion on the ignorant.
10. Beware that thy desires be not more after Gifts then Grace, more after knowledge of Christ then after Christ himself; if thou hadst gifts and knowledge as much as any, would that satisfie thee, though thou hadst less love to Christ, and less communion with Christ, and less of the fear of God in thy heart? beware of this snare of the devil.