CAUTIONS.
For further direction and caution in this matter, the believer would take notice of these particulars:
1. That he should not sit down upon any measure of knowledge he hath attained to, or can attain to here, as if he had enough, and should labour for no more; but he should still be minding his duty of seeking, and pressing for more.
2. Whenever he is about any mean of knowledge, such as preaching, reading, conference, &c. his heart should be only upon Christ. He should be hanging on his lips for a word of instruction; and with greediness looking for a word from his mouth; he should be sending many posts to heaven, many ejaculatory desires for light and understanding, and that with singleness and sincerity, and not for base ends, or out of hypocrisy.
3. Let him not think, that there is no growth in knowledge, because possibly he perceiveth it not, or is not satisfied as to the measure thereof; yea, though possibly he perceive more ignorance, than ever he did before. If he grow in the knowledge of his own ignorance, it is a growth of knowledge not to be despised; and in a manner, what can we else know of God, but that he far transcendeth all our knowledge, and that he is an incomprehensible one, in all his ways.
4. Let him not think, that there is no growth in knowledge, because he perceiveth not a growth in the knowledge of such or such a particular, which he desireth most; for if there be a truth in the knowledge of other particulars, necessary to be known, there is no reason to complain. If one grow not, as he supposeth, in the knowledge of God, and of the mysteries of the gospel; yet if he grow in the discovery of the treachery and wickedness of his own heart, he cannot say that he groweth not in knowledge.
5. Let him not measure his growth in knowledge, by his growth in the faculty of speaking and discoursing of such or such points of religion; many measure their knowledge by their tongue, and think they know little, because they can express little; and so they think they attain to no increase or growth in knowledge, because they perceive no increase or growth in this faculty of discoursing, and talking of such or such points of truth. It is safer to measure their knowledge by the impression that the truth hath on their spirits, and the effects of it on all their carriage, than by their ability and skill to talk and dispute of it.
6. Let them beware to imagine, that they shall be able to search out the Almighty unto perfection, "Canst thou (said Zophar, Job. xi. 7, 8, 9.) by searching find out God? canst thou find out the Almighty unto perfection? He is as high as heaven, what canst thou do? deeper than hell, what canst thou know? The measure thereof is longer than the earth, and broader than, the sea." Or that they shall be able ever to win to the bottom of their own false deceitful heart, which, as Jeremiah saith, chap. xvii. 9, "Is deceitful above all things, and desperately wicked; who can know it?" and which it is God's prerogative alone to search and try, ver. 10. Neither let them think, so long as they are here, to win to an exact and perfect knowledge of the mysteries of God, wherein is the manifold wisdom of God, Eph. iii. 10, which very principalities and powers in heavenly places are learning; and which the angels are poring and looking into with desire, 1 Pet. i. 12. There is no perfection in knowledge to be had here; for here the best but knoweth in part, and prophesieth in part, 1 Cor. xiii. 4.
7. Let them not think that every one shall have the same measure of knowledge; every one hath not the like use for it, or the like capacity for it. There is a measure proportioned to every one; they should not then complain, because they have not such a measure of knowledge as they perceive in some others. It may be, the Lord hath some harder piece of service, which calleth for more knowledge, to put others to. Let every one then mind his duty faithfully and conscientiously, and let him not quarrel with God, that he attaineth not to such a measure of knowledge as he seeth others attain unto.
8. Neither let them think, that the same measure is required of all. For more is required of some, by reason of their office and charge in the house of God, being called to teach and instruct others; and so more is required of such, as have larger capacities, and a better faculty of understanding than others, who naturally are but of a narrow reach, and of a shallow capacity. More also is required of such as live under plain, powerful, and lively ordinances, and under a more powerful and spiritual dispensation of the grace of God, than of others that want such advantages. So likewise, more is required of old Christians than of new beginners; old men, of much and long experience, should know more than such as are but babes in Christ and but of yesterday.
9. Let their desires run out after that knowledge, not which puffeth up,—for there is a knowledge which puffeth up, 1 Cor. viii. 1,—but which humbleth, and driveth the soul farther from itself and nearer to Christ.
10. They should carefully distinguish betwixt the gift of knowledge and the grace of knowledge: That ordinarily puffeth up, this humbleth; that bringeth not the soul to Jesus, this doth; that is but a form, Rom. ii. 20, and doth not retain God, Rom. i. 28, this is a real thing, laying hold on God and holding him fast, having the fear of the Lord for its principle, for this "fear of the Lord is the beginning of wisdom," Job. xxviii. 28. Psalm cxi. 10. Prov. i. 7, and ix. 10.; that lieth most in the head, and venteth most in discourses, words, yea, and sometimes vanisheth into vain notions, but this goeth down to the heart, and lodgeth there and appeareth in the man's walk and conversation; as these two would be distinguished, so the one would not be measured by the other.
11. When they do not profit indeed, let them beware of quarrelling with Christ, or of blaming him in any manner of way; but let them lay the blame of their shortcoming on themselves, for not making more use of him by faith and single dependence upon him. It is true, none will be so bold as in words to quarrel with or blame him; yet the heart is deceitful and tacitly may raise and foment such thoughts of him and his dispensations, as can pass under no other notion than a quarrelling with him. Now these would be guarded against.
12. Beware of urging for, or expecting immediate revelation, or extraordinary manifestations. For we should not tempt the Lord, nor set limits to him, neither should we prescribe means and ways to him,—we must be satisfied with the ordinary means which he hath appointed, and wait at wisdom's doors, with our ears nailed to his posts.
13. Whatever point of truth they learn, or whatever measure of knowledge they get, they would do well to give that back again to Christ, to keep for them against a time of need; and wait on him for grace to improve it for his glory.
14. Let them beware of minding things too high, Psalm cxxxi. 1. It is better to fear, and to stand in awe, and to seek to lay the foundations well, to get the saving knowledge of things necessary to salvation. This will yield most peace and satisfaction.
There is another difficulty, wherein believing souls will stand in need of Christ, as the truth, to help them; and that is, when his work is overturned, his cause borne down, truth condemned, and enemies, in their opposition to his work, prospering in all their wicked attempts. This is a very trying dispensation, as we see it was to the holy penman of Psalm lxxiii. for it made him to stagger, so that his feet were almost gone, and his steps had well nigh slipt; yea he was almost repenting of his being a godly person, saying, ver. 13, "Verily I have cleansed my heart in vain, and washed my hands in innocency." It was something like this, which made Jeremiah say, chap. viii. 18, "When I would comfort myself against sorrow, my heart is faint in me." The harvest was past, and the summer was ended, and yet they were not saved, ver. 20; and they looked for peace, but no good came, and for a time of health, but behold trouble, ver. 15—and this was fainting and vexatious. And what made Baruch, Jeremiah's faithful companion in tribulation, say, "Woe is me now! for the Lord hath added grief to my sorrow; I fainted in my sighing, and I find no rest," Jer. xlv. 3, but this, that all things were turning upside down. God was breaking down that, which he had built; and plucking up that which he had planted. Tribulation and suffering for a good cause, is even fainting to some; as the Apostle hinteth, Ephes. iii. 13, when he says, wherefore, "I desire that ye faint not at my tribulation for you." And that which evinceth the danger of this dispensation, is the fainting and backsliding of many, in such a time of trial, as sad experience too often cleareth.
Now the believer's stay in this case, must be the Rock of Ages, Jesus the Truth. It is he alone who can keep straight and honest in such a reeling time. So that a sight of Christ as the Truth, in reference to the carrying on of truth in the earth, and advancing his cause and work, will be the only support of a soul shaken by such a piece of trial.
But the question is, how should believers make use of Christ, in such a time, to the end they may be kept from fainting and succumbing in such a storm? To which I answer, that the faith and consideration of those particulars would help to establishment:
1. That Christ, in all this great work of redemption, and in every piece of it, is the Father's servant. So is he frequently called, "his servant," Isa. xlii. 1; xlix. 3, 5, 6; lii. 13; and liii. 11. Zech. iii. 8; and therefore this work is a work intrusted to him, and he standeth engaged as a servant, to be faithful to his trust. Moreover add to this, that he hath a commission to perfect that work; and we need not doubt, but he who is the truth will be true to his trust. "Him hath God the Father sealed," John vi. 27; and he often tells us himself, that he is "sent of the Father," John iv. 34; v. 23, 24, 30, 36, 37; vi. 38, 39, 40, 44, 57; viii. 16, 18; xii. 44, 45, 49; vii. 16; ix. 4; x. 36; and xi. 42.
2. That while he was upon the earth, he finished that work that was committed to him to finish here, having purchased all that was to be bought by his blood, paying all the price that justice did ask, John xvii. 4; xix. 30. By which price he hath purchased a people to himself, Rev. v. 9. Luke i. 68. So that his work, cause, and interest, is a purchased work bought with his blood.
3. That his resurrection and glorification is an undoubted proof of this, that justice is satisfied, and that the price is fully paid; and also that his exaltation at the Father's right hand is a sure evidence and ground of hope, that he shall at last triumph over all his enemies, and that his work of truth shall prosper. The Father said to him, Psalm cx. 1, "Sit thou on my right hand, until I make thine enemies thy footstool." Being highly exalted, he hath got "a name above every name: that at his name every knee should bow, of things in heaven and things in earth, and things under the earth; and that every tongue should confess, that Jesus Christ is Lord, to the glory of God the Father," Phil. ii. 9, 10, 11.
4. That the Father standeth engaged to make good to him all that was promised, and to give him all that he purchased, Isa. liii. 10, 11, 12. Christ, having now fulfilled his undertaking, by making his soul an offering for sin, and so satisfying justice, which is openly declared by his resurrection, and admission to glory, as the head of his elect, is to expect the accomplishment of what was conditioned unto him. His work, therefore, on the earth must prosper; and the Father hath undertaken to see it prosper. Surely the faith of this would much support a poor soul, staggering at the thoughts of the prosperity of the wicked, and of their evil cause.
5. That Christ himself is now thoroughly furnished and enabled for the carrying on of his work, over the belly of all adversaries, for all power in "Heaven and earth is given to him," Matt. xxviii. 18; "and every knee must bow to him," Phil. ii. 10; "all judgment is committed unto him," John v. 22, 27; "angels, powers, and authority are made subject unto him," 1 Pet. iii. 22; "yea, all things are under him," Eph. i. 22. How then can his work miscarry; or who can hinder, that truth should flourish on the earth?
6. That Christ is actually at work, employing this power for the carrying forward of his design, for the glory of the Father, and for his own glory, and for the good of his poor people. The Father worked by him, and he by the Spirit, which is his great Vicegerent, sent from the Father, and from him, and his work is to glorify the Son, and he shall receive of his, and show it unto us, John xvi. 14.
7. That Christ, upon many accounts, standeth engaged to perfect this work which he hath begun and is about. His honour is engaged to go through, seeing now he is fully furnished for it, and hath all the creation at his command. He must then perfect his work, as to the application, as well as he did perfect it as to the purchase. His love to his Father's and his own glory, and to his own people's good and salvation, may assure us, that he will not leave the work unperfected; and his power and furniture may give us full security, that no stop which his work meeteth with shall be able to hinder it.
8. That hence it is clear and manifest, that his wheel is in the midst of the wheels of men, and that therefore he is ordering all their motions and reelings to the best. His wheel keepeth an even pace, and moveth equally and equitably in the midst of men's contrary motions.
9. And that, therefore, all the eccentric and irregular motions of devils and wicked men being in his hand, and ordered by him, cannot hinder, but further his end; so that even enemies, while opposing and seeking to destroy the cause and interest of Christ, that his name and truth should no more be mentioned, are promoving his work. His wheel is the great wheel that ordereth all the lesser and subordinate wheels, whatever contrary motions they may have the one to the other, and all or many of them may seem to have to this great wheel; so that, do they what they will, the work of our Lord goeth on. Their opposition is setting his work forward, though they intend the contrary; however their faces look, they row to the port he would be at. This is an undoubted truth, and confirmed in all ages, and yet is not firmly believed; and a truth it is, which, if believed, would do much to settle our staggering souls in a stormy day.
10. That at last he shall come "to be glorified in his saints," 2 Thess. i. 10; "when he shall be revealed from heaven with all his mighty angels," verse 7. Then shall it be seen whose counsel shall stand, his or men's; and whose work shall prosper, his or Satan's.
CAUTIONS.
Yet, let me add a few words, for caution and direction here.
1. The consideration of these things mentioned should not make us slacken our diligence in prayer and other duties; and when they are aright considered, they will rather prove a spur and a goad in our side to set us forward, than a bridle to hold us back.
2. We would not think that Christ's work and interest is going backward always, when it seemeth so to us. Even when he is casting down what he hath built up, and plucking up what he hath planted, his work is prospering, for all that is in order to the laying of a better foundation, and to the carrying on of a more glorious work, when he shall lay all the stones with fair colours, and the foundations with sapphires, and make the windows of crystal, &c. Isa. liv. 11,12.
3. Though his work be always going on, and his truth prospering, yet we would not think that it will always prosper alike in our apprehensions; many times we judge by rules of our own making, and not by the rule of truth, and hence it is that we mistake oftentimes. We walk little by faith, and too much by sense; and hence we judge too much by sense, and so pass a wrong judgment, to his dishonour, and the saddening of our own hearts.
4. Nor would we think that his truth and interest is ruined and gone, because it is sore oppressed in this or that particular place of the world; as if his work were not of an universal extent, and in all the churches. If his truth thrive and prosper in some other place of the world, shall we not say, that his kingdom is coming? Or shall we limit all his work and interest to one small part of the world?
5. We would not think the worse of his work because it is carried on with so many stops, and doth meet with so many impediments in its way. We are not acquainted with the depths of his infinite wisdom and counsel; and so we see not what noble ends he hath before him, in suffering those impediments to lie in the way of his chariot. We think he should ride so triumphantly all along, that none should once dare to cast the least block in his way. But we judge carnally, as unacquainted with the many noble and glorious designs which he hath in ordering matters. As himself was for a stone of stumbling and a rock of offence, so will he have the way of the carrying on of his work prove, in his holy and spotless justice, a stumbling-stone to many that shall stumble thereat, and fall, and never rise any more.
6. We should beware to think that Christ hath forgotten his work, because he seemeth to take no notice of our prayers, which we are putting up now and then for his work. He may be doing that which we are desiring in the general, and yet not let us know that he is answering our prayers; and that for wise and holy ends, to keep us humble and diligent. He may seem to disregard our suits, and yet be carrying on his work, and granting us our desires upon the matter.
7. Hence we should beware of desponding, and growing heartless and faint, when we see few owning truth, or standing upon Christ's side; for he needeth not man's help to carry on this work, though he sometimes thinketh good to condescend so far as to honour some to be instrumental in setting of it forward, who yet have nothing but as he giveth; let us not then think, that his work cannot prosper because great ones and mean ones oppose it, and such as should stand for it and own it, are few and fainting, without strength, courage, or zeal.
When enemies are prevailing, and the way of truth is evil spoken of, many faint, and many turn aside, and do not plead for truth, nor stand up for the interest of Christ, in their hour and power of darkness: many are overcome with base fear, and either side with the workers of iniquity, or are not valiant for the truth, but being faint-hearted, turn back. Now the thoughts of this may put some who desire to stand fast, and to own him and his cause in a day of trial, to enquire how they shall make use of Christ, who is the truth, so as to be enabled to stand in the day of temptation, and keep fast by truth when it is loaded with reproaches, and buried under an heap of obloquy. For satisfaction to this question, I shall shortly point out those directions which, if followed, may prove helpful to keep the soul from fainting, misbelieving, doubting, quarrelling at the Lord's dispensations, and from yielding to the temptations in such a day.
1. The believer should live in the conviction of his hazard through the sleight of Satan, the strength of temptation, the wickedness and treachery of the heart, the evil example of others, and the want of sanctified courage, zeal, and resolution; and this will keep the soul humble, and far from boasting of its own strength, which was Peter's fault.
2. They should live in the faith and persuasion of this, that it is Christ alone who is the truth, who can help them to stand for truth in a day of temptation; and that all their former purposes, vows, resolutions, solemn professions, and the like, will prove but weak cables to hold them fast in a day of a storm; and that only the rock of ages must save them; and their being a leeward of him, and partaking of his warm and safe protection, will do their business. That all their stock of grace and knowledge, and that confirmed with resolutions and sincere purposes, will help but little in that day; and that new influences of grace and truth, from the fountain, that is full of grace and truth, will only prove establishing to the soul, and confirm it in the truth in that day.
3. Therefore they should eye Christ in his offices, particularly as the great prophet who can teach as never man taught; so teach as to make the soul receive the doctrine, and to hold it fast—to receive it in love, and lay it up in the heart as a rich and enriching treasure.
4. They should eye him in his relations unto his people, as their head, husband, brother, leader, commander, captain, &c.; for those give ground of approaching unto him with confidence in the day of darkness and mists, for light and direction, and for strength and courage in the day of temptation; and give ground of hope of help in that day of trial and difficulty.
5. They should eye and act faith upon the promises of assistance and through-bearing, in the day of calamity; such as those—Isa. xliii. 2, "When thou passest through the waters, I will be with thee; and through the rivers, they shall not overflow thee; when thou walkest through the fire, thou shalt not be burnt; neither shall the flame kindle upon thee." And Isaiah xli. 13, "For I the Lord thy God will hold thy right hand, saying unto thee, fear not, I will help thee." And particularly they would eye the promises of light in the day of darkness, Isaiah lviii. 8, 10; lx. 20. 2 Sam. xxii. 29.
6. They should look on Christ as an exalted conqueror, now risen and glorified; as a victorious captain that hath fought and overcome, that they, as his followers, may be made partakers of his victory and conquest, and so reap the fruit of his resurrection and ascension, in their establishment in the truth, when it is borne down and questioned, yea, and condemned by men. He abode steadfast and immoveable in the midst of all the storms that blew in his face; and as he came to bear witness to the truth, so did he faithfully and zealously avow truth, even to the death; and in death got the victory of the arch liar and deceiver. Now the believer should eye this, for the strengthening of his faith and hope of victory also, through him; and therefore would wait patiently for his help, and not make haste; for they who believe make not haste, Isaiah xxviii. 16, knowing that he is true and faithful, and will not disappoint his followers that trust in him. And moreover it would be of advantage to them in this case, to eye that gracious and comfortable word, John xiv. 19, "because I live, ye shall live also;" and so by faith conclude, that seeing Christ now liveth as a conqueror over darkness, untruth, reproaches, calumnies, and opposition of liars, yea, of the father of lies, they through him shall also live, and ride out that storm; and this will give much courage to the soul to endure temptation, and to wait in patience for an outgate.
7. They should study much, and suck at the grand promise of his coming again, and of finally dispelling all clouds, and of fully clearing up his glorious truths, that are now covered over with obloquy, and buried under reproaches; and this will encourage the soul to stand to truth in the midst of opposition, believing, that at length, truth, how much soever opposed now, shall be victorious.
8. They should be single in their dependence on him, for strength and through-bearing, in that day of trial—not leaning to their own understanding, but acknowledging him in all their ways, Prov. iii. 8; and when they see no hope of outgate in the world, nor appearance of the clearing up of the day, they would comfort themselves, and encourage themselves in the Lord, as David did in a great strait, 1 Sam. xx. 6.
9. Upon the forementioned grounds they would cast all the care of their through-bearing on him, who careth for them, 1 Pet. v. 7—rolling all their difficulties on him—consulting only with him and his word, and not with flesh and blood; and so they would commit their ways to him, who disposeth of all things as he seeth good; forbearing to limit the Holy One of Israel, or to quarrel with him for any thing he doth; and patiently wait for his outgate and delivery.
10. It were good, in this time of trial, to be remembering the worth of truth, and entertaining high thoughts of the smallest piece of truth that is questioned, for his sake, who is the truth; that a sight of the glorious worth thereof, may make them account the less of all they can lose in the defence and maintenance thereof.
11. So were it good at this time, when truths come to be questioned, to be lying near to the truth, for light, and to be keeping fast, what he by his Spirit cleareth up to be truth, though the light should not be so full as to dispel all objections. This were to depend upon him for light, with singleness of heart; and in godly simplicity and sincerity to follow his direction and torch, though it should not shine so bright as they could wish.
CAUTIONS.
A few words of caution will be useful here also; as,
1. The believer, though taking this course, would not think to be altogether free of fear of stepping aside, in less or in more. God may think good to let much of this abide, to the end he may be kept watchful, tender, and diligent; for fear maketh the soul circumspect and watchful; and this is a good preservative from defection.
2. Nor would the believer think, that hereby he shall be kept altogether free of fainting. The heart, now and then, through fear and misbelief, may fall into a fit of fainting, and think all is gone; and yet he may carry poor souls through, and make his strength perfect in their wickedness, 2 Cor. xii. 9; that when they are supported and carried through the temptation, they may sing praise to him, and not ascribe any thing to themselves—remembering how often they were fainting, and almost giving over the cause as desperate and hopeless.
3. They would not think it strange, if, in the time of their wrestling with difficulties, the Lord hide his face from them, and give not them that joyful access unto him in prayer, that sometimes they have met with; for the Lord may see it fit to put them to this point of trial among the rest, to see if the love of his glory and truth will keep them standing, when they want the encouragement that might be expected in that way; and if pure conscience to the command and authority of God, will keep from siding with an evil way, when the soul is destitute of all sensible encouragement, both from within and from without.
4. In all this business believers should carry singly with an eye to God's glory; and should not be acted with self-ends, or drawn by carnal and selfish motives. They should not desire stability and through-bearing to be seen of men, or to gain applause and praise of men; lest God be provoked to leave them to themselves, and they at length come off with discredit, as did Peter. Therefore they should strive against these carnal motions of the heart, and labour for spirituality, singleness of heart, and truth in the inward parts, which the Lord desireth, Psalm li. 6.
There is a time when the spirit of error is going abroad, and truth is questioned, and many are led away with delusions. For Satan can change himself into an angel of light, and make many great and fairlike pretensions to holiness, and under that pretext usher in untruths, and gain the consent of many unto them; so that in such a time of temptation many are stolen off their feet, and made to depart from the right ways of God, and to embrace error and delusions instead of truth. Now the question is, how a poor believer shall make use of Christ, who is the truth, for keeping him steadfast in the truth, in such a day of trial, and from embracing of error, how plausible soever it may appear. For satisfaction to this we shall propose these few things:
1. In such a time, when a spirit of error is let loose and rageth, and carrieth several away, it were good for all who would be kept straight and honest, to be walking in fear. It is not good to despise such a sly and subtle enemy, especially in the hour and power of darkness. Then all are called to be on their guard, and to stand upon their watch-tower, and to be jealous of their corrupt hearts, that are ready enough of their own accord to drink in error, and to receive the temptation at any time; and much more then.
2. They should not think that their knowledge and ability to dispute for truth, will keep them steadfast, if there be not more; for if the temptation grow, they may come to reason and dispute themselves out of all their former knowledge and skill. The father of lies is a cunning sophister, and knoweth, how to shake their grounds and cast all loose.
3. They should renew their covenant grips of Christ, and make sure that main business, viz. their peace and union with God in Christ, and their accepting of Christ for their head and husband. They would labour to have the foundation sure, and to be united unto the chief corner-stone, that so blow the storm as it will, they may ride safely; and that hereby they may have access to Christ with boldness, in their difficulty, and may with confidence seek light from him in the hour of darkness.
4. To the end they may be kept more watchful and circumspect, they should remember, that it is a dishonourable thing to Christ, for them to step aside, in the least matter of truth; the denying of the least point of truth is a consequential denying of him who is the truth; and to loose a foot in the matters of truth is very dangerous; for who can tell when they who once slip a foot shall recover it again? And who can tell how many, and how dreadful errors they may drink in, who have once opened the door to a small error? Therefore they should beware of tampering in this matter, and to admit any error, upon the account that it is a small and inconsiderable one. There may be an unseen concatenation betwixt one error and another, and betwixt a small one and a greater one, so as if the little one be admitted and received, the greater shall follow; and it may be feared that if they once dally with error, and make a gap in their consciences, that God will give them up to judicial blindness, that, ere all be done, they shall embrace that opinion which sometime they seemed to hate as death.
5. They should eye the promises suiting that cause; viz. the promises of God's guiding "the blind by a way which they know not: of making darkness light before them, and crooked things straight," Isa. xlii. 16; and of "guiding continually," Isa. lviii. 11; see also Isa. xlix. 10.; lvii. 18.; and they would act faith on these and the like promises, as now made sure by Jesus.
6. Particularly, they should fix their eye upon that principal promise, of the Spirit of truth, to guide into all truth, John xvi. 13.
7. With singleness of heart they should depend on Christ, and wait for light from him, and beware of prejudice at the truth; with singleness of heart they should lie open to his instructions, and to the influences of his light and direction, and receive in the beams of his divine light; and thus go about duties, viz. prayer, conference, preaching, reading, &c. with an eye fixed on him, and with a soul open to him, and free of all sinful pre-engagement and love to error.
8. With singleness of heart, they should give up their souls to Christ, as the truth, that he would write the truth in their souls, and frame their souls unto the truth, and unto that truth which is most questioned, and by which they are most in hazard to be drawn away; and urge and press him by prayer and supplication to do the duty of a head, a husband, guide and commander, &c. unto them; and that he would be a light unto them in that day of darkness, and not suffer them to dishonour him or prove scandalous to others; by departing from the truth and embracing error. A serious single-hearted dealing with him upon the grounds of the covenant promises and his relations and engagements, might prove steadable in this case, if accompanied with a lying open to the influences of truth and to the light of information which he is pleased to send by the Spirit of truth.
CAUTIONS AND DIRECTIONS.
For further clearing of this matter, we shall hint at some cautions and further directions useful here: such as,
1. They should beware of thinking that God should come to them with light and instruction in an extraordinary manner, and reveal the truth of the question controverted somewhat immediately: for this were a manifest tempting and limiting of the Holy One of Israel. We must be satisfied with the means of instruction which he hath provided, and run to the law and to the testimony. We have the Scriptures, which are able to make the man of God perfect and "thoroughly furnished unto all good works," 2 Tim. iii. 16, 17; and to "make wise unto salvation," ver. 15. There must we see light; and there must we wait for the breathings of his Spirit with life, and coming with light to clear up truth to us: for they are the scriptures of truth, Dan. x. 21; and the law of the Lord, which is "perfect, converting the soul;" and the commandment of the Lord, that is pure, "enlightening the eyes," Psalm xix. 7, 8. We have the ministry which God hath also appointed for this end, to make known unto us his mind; there must we wait for him and his light. Thus must we wait at the posts of wisdom's doors; and wait for the king of light in his own way wherein he hath appointed us to wait for him. And if he think good to come another way more immediate, let him always be welcome; but let not us limit him nor prescribe ways to him, but follow his directions.
2. When any thing is borne in upon their spirit as a truth to be received, or as an error to be rejected, more immediately, they should beware of admitting of every such thing without trial and examination; for we are expressly forbidden to believe every spirit, and commanded to try them whether they are of God or not, 1 John iv. 1. The Lord will not take it ill that even his own immediate motions and revelations be tried and examined by the word; because the word is given us for this end, to be our test and standard of truth. The way of immediate revelation is not the ordinary way now of God's manifesting his mind to his people. He hath now chosen another way, and given us a more sure word of prophesy than was, "even a voice from heaven," as Peter saith, 2 Pet. i. 18, 19. It is commended in the Bereans, Acts xvii. 11, who upon this account were "more noble than those of Thessalonica, in that they received the word with all readiness of mind, and searched the Scriptures daily, whether those things were so." Even Paul's words, though he was an authorised and an infallible apostle of Christ's, are here put to the touch-stone of the word. "Many false prophets may go out, and deceive many, and speak great swelling words of vanity," 1 John iv. 1; 2 Pet. ii. 18; and the devil can transchange himself into an angel of light, 2 Cor. xi. 14; and though an angel out of heaven should preach any other thing than what is in the written word, we ought not to receive his doctrine, but to reject it, and to account him accursed, Gal. i. 8. So that the written word must be much studied by us; and by it must we try all motions, all doctrines, all inspirations, all revelations, and all manifestations.
3. Much more, they should beware of thinking that the dictates of their conscience obligeth them, so as that always they must of necessity follow the same. Conscience, being God's deputy in the soul, is to be followed no further than it speaketh for God and according to truth. An erring conscience, though it bind so far as that he who doth contrary to the dictates thereof sinneth against God, in that, knowing no other than that the dictates of conscience are right and consonant to the mind of God, yet dare counteract the same, and thus formally rebel against God's authority; yet it doth not oblige us to believe and to do what it asserteth to be truth and duty. It will not then be enough for them to say, my conscience and the light within me speaketh so, and instructeth me so; for that light may be darkness, and error, and delusion, and so no rule for them to walk by. "To the law and to the testimony," and if their conscience, mind, and light within them "speak not according to this word, it is because there is no light in them," Isa. viii. 20. I grant, as I said, they cannot without sin counteract the dictates even of an erring conscience, because they know no better but that these dictates are according to truth; and thus an erring conscience is a most dangerous thing, and bringeth people under a great dilemma, that whether they follow it or not, they sin; and there is no other remedy here, but to lay by the erring conscience, and get a conscience rightly informed by the word; putting it in Christ's hand to be better formed and informed, that so it may do its office better. This then should be especially guarded against, for if once they lay down this for a principle, that whatever their conscience and mind, or inward light (as some call it) dictate, must be followed, there is no delusion, how false, how abominable soever it be, but they may be at length in hazard to be drawn away with; and so the rule that they will walk by be nothing in effect but the spirit of lies and of delusion, and the motions and dictates of him who is the father of lies, that is, the devil.
4. Such as pretend to walk so much by conscience, should take heed that they take not that for the dictate of conscience, which really is but the dictates of their own humours, inclinations, pre-occupied minds, and biassed wills. When conscience speaketh, it groundeth on the authority of God, whether truly or falsely, and proposeth such a thing to be done, or to be refrained from, merely because God commandeth that, and forbiddeth this, though sometimes it mistaketh. But though the dictates of men's humours, inclinations, pre-occupied judgments, and wills, may pretend God's authority for what they say, yet really some carnal respect, selfish end, and the like, lieth at the bottom, and is the chief spring of that motion. And also the dictates of humour and biassed wills are usually more violent and fierce than the dictates of conscience; for wanting the authority of God to back their assertions and prescriptions, they must make up that with an addition of preternatural force and strength. Hence, such as are purely led by conscience, are pliable, humble, and ready to hear and receive information; whereas, others are headstrong and pertinacious, unwilling to receive instruction, or to hear any thing contrary to their minds, lest their conscience, receiving more light, speak with a higher voice against their inclinations and former ways, and so create more trouble to them; while, as now they enjoy more quiet within, so long as the cry of their self-will and biassed judgments is so loud, that they cannot well hear the still and low voice of conscience.
5. They should labour for much self-denial and sincerity; and to be free from the snares and power of selfish ends, as credit, a name, and applause, or what of that kind, that may be like "the fear of man that bringeth a snare," Prov. xxix. 25; for that will be like a gift that blindeth the eyes of the wise, Exod. xxiii. 8. Love to carry on a party, or a design to be seen or accounted somebody, to maintain their credit and reputation, lest they be accounted changelings and the like, will prove very dangerous in this case; for these may forcibly carry the soul away, to embrace one error after another, and one error to strengthen and confirm another, that it is hard to know where or when they shall stand. And these, by respects, may so forcibly drive the soul forward, that he shall neither hear the voice of conscience within, nor any instruction from without.
6. They should study the word of truth without prejudice and any sinful pre-engagement, lest they be made thereby to wire-draw and wrest the word to their own destruction, as some of whom Peter speaketh, 2 Pet. iii. 16. It is a dangerous thing to study the word with a prejudicate opinion; and to bow or wire-draw the word and make it speak what we would have it speak, for the confirmation of our opinions and sentiments. For this is but to mock God and his law, and to say, let his law speak what it will, I will maintain this opinion, and so make the word speak as we would have it, or else lay it by. This is to walk by some other rule than the word, and to make the word serve our lusts and confirm our errors, than which a greater indignity cannot be done to the Spirit of truth speaking in the word.
7. In reading and studying of the word there should be much single dependence on the Spirit for light; waiting for clearness from him whom Christ hath promised to lead us into all truth. An earnest wrestling with him for his assistance, enlightening the mind with divine light to understand the truth, and inclining the soul to a ready embracing and receiving of the truth declared in the word.
8. Though one place of scripture be enough to confirm any point of truth, and ground sufficient for us to believe what is there said, there being nothing in scripture but what is truth; yet, in such a time of abounding errors, and when many are going abroad speaking perverse things to lead the simple away, it were spiritual wisdom to be comparing scripture with scripture, and not be lightly embracing whatever may seem probable, and fairly deducible from some one passage or other of scripture, but to be comparing that with other passages and see what concord there is; for this is certain, whatever point contradicteth other clear and manifest testimonies of scripture cannot be true; however a cunning sophister may make it seem very probably to flow out of such or such a passage of scripture. The testimony of the Spirit is uniform, and free from all contradictions; and therefore we must see, if such an assertion, that some would draw from such a passage, agree with other plain passages, and if not, be sure that is not the meaning of the place. When the devil did wrest and abuse that passage of truth, Ps. xci. 11. "He shall give his angels charge concerning thee," &c, and from thence would infer, that Christ might cast himself down, Matt. iv. 6, Christ shews that this inference was bad, because it did not agree with other divine testimonies, particularly not with that, Deut. vi. 16, "Thou shalt not tempt the Lord thy God." And thereby he teacheth us to take this course in times of temptation, and so compare spiritual things with spiritual, as Paul speaketh, 1 Cor. ii. 13. Especially they should beware of expounding clear scriptures by such as are more dark and mysterious; see 2 Pet. iii. 16. It is always safer to explain darker passages by such as are more clear.
9. Let them guard against an humour of new-fangledness, nauseating old and solid truths, and seeking after something new, having ears itching after new doctrines, yea, or new modes and dresses of old truths. For this is provoking to God, and proveth dangerous; for such turn away their ears from the truth, and are turned into fables, as Paul telleth us, 2 Tim. iv. 3, 4. "For the time will come," saith he, "when they will not endure sound doctrine, but after their own lusts shall they heap to themselves teachers, having itching ears; and they shall turn away their ears from the truth, and shall be turned unto fables." This savoureth of a spirit of levity and inconstancy, which is dangerous.
10. They should labour to have no prejudice at the truth, but receive it in the love of it; lest, for that cause, God give them up to strong delusions, to believe lies, and to be led with the deceivableness of unrighteousness, as we see, 2 Thess. ii. 10-12, "And. with all deceivableness of unrighteousness in them that perish, because they received not the love of the truth, that they might be saved; and for this cause God shall send them strong delusion that they should believe a lie, that they all might be damned who believed not the truth, but had pleasure in unrighteousness."
11. So should they beware of stifling the truth, of making it a prisoner, and detaining it in unrighteousness, like those spoken of, Rom. i. 18. "For which cause God them up to uncleanness and vile affections, and they became vain in their imaginations, and their foolish heart was darkened, yea, professing themselves to be wise, they became fools," ver. 21, &c. They should let truth have free liberty and power in the soul; and should yield up themselves to be ruled and guided by it; and not torture with it, lay chains upon it, or fetter it, and keep it as a prisoner that can do nothing.
12. For this cause, they should hold fast the truth which they have learned, and have been taught by the Spirit out of the word. When Paul would guard and fortify Timothy against seducers, that crept into houses, leading captive silly women, &c., among other directions gave him this, 2 Tim. iii. 14, 15, "But continue thou in the things which thou hast learned, and hast been assured of, knowing of whom thou hast learned; and that from a child thou hast known the Scriptures, which are able to make thee wise unto salvation," &c. So he would have the Colossians walking in Christ, rooted and built up in him, and stablished in the faith as they had been taught, Col. ii. 6, 7.
13. Especially they would be holding the groundwork fast,—faith in Christ. It were good in such a time of erring from the way of truth, to be gripping Christ faster, and cleaving to him by faith, and living by faith in him. This is to hold the foundation fast; and then let the tempest of error blow as it will, they will ride at a sure anchor, and be safe, because fixed upon the Rock of Ages; and further, living near Christ in such a dangerous day, would be a noble preservative from the infection of error. The soul that is dwelling in Christ and gripping to him daily by faith, and acting love on him, dwelleth in light, will discover error sooner than another, because living under the rays of the Sun of Righteousness, which discovereth error.
14. They should labour to learn the truth, as it is in Jesus; and the truths which they have heard of him, and have been taught by him, as the truth is in him, will abide, when other truths that have been learned but of men, and heard of men, and as it was in the preaching of men, and in books, shall soon evanish in a day of trial. This is to learn Christ, as the apostle speaketh, Eph. iv. 20, 21, "But ye have not so learned Christ, if so be that ye have heard him, and have been taught by him, as the truth is in Jesus." When we learn the truth, as it is in Jesus, it bringeth us always to him, and hath a tendency to fix our hearts on him, and is a piece of the bond that bindeth us to him and his way: we receive it then as a piece of his doctrine, which we must own, and stand unto. O if we learned all our divinity thus, we would be more constant and steadfast in it than we are!
15. When controversies arise, and they know not which side to choose—both seemeth to them to be alike well founded on the word—they should exercise their spiritual sagacity, and set their gift of discerning a work, to see which of the two tendeth most to promote piety and godliness, and the kingdom of Christ, and so see which of the two is the truth, "which is after godliness," as the apostle speaketh, Tit. i. 1; they must look which of the two is the doctrine which is according to godliness, I Tim. vi. 3. That is the truth which is Christ's, and which should be owned and embraced, viz. which floweth from a spirit of godliness, and tendeth to promove godliness, and suiteth with the true principles of godliness, even gospel godliness, wrought according to the tenor of the covenant of grace; that is, by the strength of the Spirit of Jesus, dwelling and working in us, and not according to the tenor of the covenant of works, that is, wrought by our own strength, &c.
16. Yet withal they should take heed that they mistake not here; for they may look upon some ways and doctrines as having a greater tendency to promove godliness than others; which indeed have not, but only seem so. They should therefore consider well what is the way of godliness laid down in the noble device of the gospel, which is the way that only glorifieth God, Father, Son, and Holy Ghost; and see what suiteth most with that, according to the word, and not what seemeth most suitable to godliness in their apprehension. The word is the best judge and test of true godliness; and in the word we have the only safest mean of true godliness held forth: therefore we should see what doctrine tendeth most to promote godliness according to the way held forth in the word, and choose that.
17. They should guard against pride and self-conceit, as thinking they are wise enough, and understanding enough in those matters, and so need not take a lesson of any. This may be of great prejudice; for "it is the meek that God guideth in judgment; and to the meek will he teach his way," Psalm xxv. 9. Therefore it were good for his people in such a day, to be meek and humble, willing and ready to learn of any person, how mean soever, that can teach the ways of God. The Lord may bless a word spoken by a private person, when he will not bless the word spoken by a minister; for his blessings are free. And it is not good to despise any mean. Apollos, though instructed in the way of the Lord, mighty in the Scriptures, fervent in spirit, and teaching diligently the things of the Lord, Acts xviii. 24, 25, yet was content to learn of Aquila, and of his wife Priscilla, when they expounded unto him the way of God more perfectly, ver. 26.
18. In such a time, it is not unsafe to look to such as have been eminent in the ways of God, and lie near to him; for it is probable they may know much of the mind of God in those questioned matters. Hence we find the apostle putting Timothy and others to this duty in a time when false teachers were going abroad, saying, 2 Tim. iii. 10, "but thou hast fully known my doctrine, manner of life;" and 1 Cor. iv. 16, "wherefore I beseech you to be followers of me;" and 1 Cor. xi. 1; and again, Phil. iii. 17, "brethren, be followers together of me." All which say, that though we should call no man Rabbi, as hanging our faith absolutely on him, yet in such a time of prevailing error and of false teachers going abroad, some respect should be had to such as have found grace of the Lord to be faithful in times of trial, and have maintained truth, and stood for it, in times of persecution, and have with singleness of heart followed the Lord; it not being ordinary with God to leave such as in sincerity seek him, and desire to follow his way in truth and uprightness, and to give the revelation of his mind and the manifestation of his Spirit to others, who have not gone through such trials.
19. They should also at such a time be much in the sincere practice of uncontroverted duties, and in putting uncontroverted and unquestionable and unquestioned truths into practice; and this may prove a notable mean to keep them right: for then are they in God's way, and so the devil hath not that advantage of them that he hath of others who are out of the way of duty. David understood more than the ancients, because he kept God's precepts, Psal. cxix. 100.
20. It were good and suitable at such a time, to be much in the fear of God, remembering what an one he is, and how hazardous it is to sin against him, by drinking in the least point of error. The promise is made to such, Psalm xxv. 12, "What man is he that feareth the Lord, him shall he teach in the way that he shall choose."
21. Finally, at such a time they should be much in communion with Jesus, lying near him; much in prayer to him, studying his relations, offices, furniture, readiness to help with light and counsel; and they should draw near to him with humility, boldness, faith, confidence, love, tenderness, and sincerity; and then they shall not find that he shall fail them, or disappoint them.
Enough of this. I proceed therefore to another case, which is: