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The Spiritual Chymist, Mediation LVII, Upon the Bible

18 Friday May 2018

Posted by in Bibliology, Scripture, Uncategorized, William Spurstowe, William Spurstowe

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From William Spurstowe, The Spiritual Chymist, 1666.

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(A detail from the Gutenberg Bible)

Upon the Bible

Quintillian [a Roman rhetorician who lived 1 century AD] who makes it a question why unlearned men in discourse seem oft times more free and copious than learned gives as the answer, That the one without either care or choice express whatsoever their present thoughts suggest to them. When the other are both careful what to say, and to dispose also their conceptions in due manner and order. 

If anything make this subject difficult to my meditation, it is not want but plenty which is so great; as that I must, like Bezaleel and Aholiab [the master craftsmen for the Tabernacle, who told Moses, “The people bring much more than enough for doing the work that the Lord has commanded us to do.” Exodus 36:5 (ESV)] be forced to lay aside much of that costly stuff which present itself to me.

And what to refuse or what to take in is no easy matter to resolve. It will, I am sensible, require and deserve also more exactness in choosing what to say, and what not to say, concerning its worth and excellency, and how to digest what is spoken that what is meet [fitting] for any to assume unto himself. 

I shall therefore account that I have attained my end, if I can but so employ my thoughts as to increase my veneration of this Book of God, which none can ever too much study or too highly prize; and with which to be well acquainted is not only the chief of duties but the best of delights and pleasures. What would be our condition in this world if we had not this blessed Book among us, would it not be like Adam’s which driven out of the Paradise and debarred from the Tree of Life?

Would it not be darker than Earth without the Sun? If the world were fuller of books than the heaven is of stars, and this only wanting [if there books and no Bible], there would no certain way and rule to Salvation. But if this alone were extant, it would enlighten the eyes and make wise the simple and guide their feet in paths of life.

True it is that for many years God made known himself by visions, dreams, oracles to persons of noted holiness that they might teach and instruct others. But it was while the church of God was of small growth and extent and the persons to whom God’s messages were concredited of unquestioned authority with the present age. 

But afterward the Lord spake to his church both by word and writing , the useful for revealing divine truths; and the other for recording of them, that when the canon was once completed all might appeal until ti, and none take liberty in going divine oracles to himself or of obtruding [forcing]  his fancies upon others.

And were there no other use of this Book of God than this, that it should be the standard for trial of all doctrines, it were to be highly prized for its worth; without which [without the Bible] the minds of men would be in a continual distraction through the multitude of enthusiasts that would be pretending commissions from heaven; none  knowing what to believe in point of faith or what to do in point of obedience or whereby to difference the good and evil spirit from each other. [1 John 4:1]

But this single benefit (though it can never enough be thankfully acknowledged to Go by us) is but as a clutter to the vintage, or as an ear of corn to the harvest, in respect of those things many blessings may be reaped from it. 

Does not Paul ascribe unto it a universal influence into the welfare of believers, when he enumerates so many noble ends for which all Scriptures is profitable? What is it that makes man wise to salvation? Is it not the Scripture? What is that instructs any in righteousness and makes him perfect and thoroughly furnished unto all good works? Is it not the Scripture? 

Is not this the only book by which God we come to understand the heart of God to us, and learn also the knowledge of our own hearts? Both which as they are the breasts of mysteries; so they are of all knowledge the best and fill the soul with more satisfaction than the most exact discovery of all created beings whatsoever.

What if a man could, like Solomon, speak of trees from the cedar that is in Lebanon to the Hyssop that grows in the wall; and of beasts, fowls, and fishes; and yet were wholly ignorant of his own heart, would not the light that is inhume be darkness? 

Or what if a man could resolve all those posing questions in which the Schoolman [university philosophers] have busied themselves concerning angels, and yet know nothing of the God of Angels; would he not become as a sounding brass and a tinkling cymbal? [1 Cor. 13:1] 

Is the knowledge of these things the great end for which our understanding was given us? Or is it any further desirable or profitable than as it conduces to the knowledge of God? Does the rectitude of our actions, and the holiness of them, flow from the knowledge we have of any creature or from the knowledge of God? Is not his will the rule, and his glory the end of all that we do? And should we ever come to know what the good and acceptable will of God is but by his revealing it unto us? Which he has done most clearly in this blessed Book of his, the Scripture of Truth.

That which commends this Book and rendered it worthy of all acceptation is the rich discoveries it makes to us concerning so excellent a being as God, whom it acquaints us with in his nature, perfections, counsels and designs, in relation to the Eternal Salvation of man. It contains not anything that is mean or trivial; the matters in it are all of no less glory for any to behold than of weighty importance for all to know.

Do we not read in it with what majesty God gave forth his Sacred Law, when thunders, lightnings, dark clouds and burnings were used as heralds in the promulgation of it? And yet may we not again see the hidings of his power in the wonderful condescension of his goodness? How he does entreat, woo, and importune those whom he could with a frown or breath easily destroy; and pursue with the bowels [inner most being] of mercy, such whom eh might in justice leave and cast off forever? 

Are there in it precepts of exact purity that are as diamonds without flaws, and as fine gold without dross? 

In all other books, they are as the most current coins, that must have their alloys of baser metals. But in this [Book, the Bible] they [the things stated therein] resemble the author who is light in which there is no darkness [1 John 1:5]; and a sun in which there are no spots. 

Are there not in it promises of infinite value as well as goodness in which rewards are given not of debt, but of grace; and so such who have cause to be ashamed of their duties as well as their sins? Are there not in premonitions [here, foreshadows] of great faithfulness in which God fully declares to men what the issues of sin will be? 

And proclaims a Judgment to come in which the Judge will be impartial and the sentence most severe against the least offenses, as well as against the greatest. What is it that may teach us to serve God with cheerfulness; to trust him with confidence; to adhere to him with resolution in difficulties; to submit to his will with patience in the greatest extremities; that we may not be abundantly furnished with from this book. 

It alone is a perfect library, in which are presented those deep mysteries of the Gospel that Angels study and look into both with delight and wonder, being more desirous to pry into them then of perfect ability to understand them. They are such, that had they not been revealed could not have been known; and being revealed, can yet never be fully comprehended by any. 

Was it ever hear, that he was the Maker of all thing was made of a woman? That the Ancient of Days was not an hour old? That Eternal Life being to live? That he, to whose nature incomprehensibility does belong, should be enclosed in the narrow limits of the womb? Where can we read but in this Book that he who perfectly hates sin should condescend to take upon the similitude of sinful flesh? That he, who was the person injured by sin, should willingly be the sacrifice to expiate the guilt of it; and to die instead of sinners? 

Are not these such mysteries as are utter impossibility to reason? 

And at which, like Sarah, it laughs; rather than, with Abraham, entertain them with an holy reverence and joy when made known? Reason is busy in looking after demonstrations, and enquires how this can be and then scorns what it cannot fathom: 

But faith rests itself in the Revelations of God, and adores as a mystery what he discovers. Yea, it makes these mysteries, not only objects of its highest adoration, but the grounds of its sure comfort and confidence. From whence is it, that faith searches its security against sin, Satan, Death and Hell? 

That he who is their sacrifice through the Eternal Spirit offered himself without spot to God to purge their conscience from dead works to serve the Living God? [Heb. 9:14] That he who is their Advocate did raise himself form the dead and ascended into the highest heavens to make everlasting intercessions for them? 

Can then any depreciate this Book, or abate the least iota of that awful esteem which upon all accounts is due unto it and guiltless? Or can any neglect this Book as unworthy of their reading which God has thought worthy of his writings, without putting an affront upon God himself, whose image it bears as well as declares his commands? 

And yet I tremble to think how many anti-Scripturists there be, who have let fall both from their lips and pens such bold scorns as if Satan flood at their right hand to inspire them. It was open blasphemy and worthy that anti-Christian crew of Trent, to affirm That though the Scripture were not, yet a body of saving Divinity might be made out of the Divinity of the School. 

The profaneness of politician shall make his name to rot in perpetual stench, who never read the Bible but once, and said, it was the time he ever spent. And yet what are the fruits of his studies, but such as Gullies styles Scholica Nugalia, a few trifling commentaries and criticisms. 

More I could readily name of the same stamp that have presumed impiously to scoff at the revelations of God, as others at his providence, but who can take pleasure to rake in a dunghill that may enjoy the fragrance of Paradise. I shall therefore turn my thoughts from them, and, as having nothing to cast over their wickedness shall call my blood into my face and spread it as a vail in blushing for them, that should have blushed and been ashamed for themselves. 

But though the Word of God ceases not to be a reproach to them, yet I shall bind it as a crown unto me.

Though they reject the counsel of God against themselves, yet I shall make its testimonies my delight, and the men of my counsel, and shall make the prayers of the Psalmist to be my daily prayer, that God would open my eyes, that I may behold wonders that are contained in his law. [Psalm 119:18]

The Spiritual Chymist, Meditation LVI, Upon Going Up an High Mountain (Part 2)

08 Tuesday May 2018

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But I fear that while I propound the difficulties which are great, as well as many, intending thereby to shake only the pillars of those men’s confidence who consider neither the length of the way, nor the hardness of the task by which salvation is attained; that I may dishearten others, who, after all their travel and labor complain that they have striven much and gained little; and the their hopes of laying hold on Eternal Life do rather languish than increase, doubting that the journey is much too lon for their short life to finish. Gladly therefore I would like up the hands which hang down and strengthen the feeble knees that they might be animated in the way and not despair of the end.

Now how can this be better done than by giving such signs and evidence that will best service to manifest their motion and proficiency ; the not discerning of which is the ground of those fears of theirs spending their strength in vain and their laboring for naught. And is not this more readily perceived by looking downward at those objects that are below, than by looking upwards to the heavens which will after all climbing to them seem to be still at the like distance as they were at first.

Suppose that a man after hard labor and toil in reaching the top of some high and steep cliff, should conclude that he had wearied himself to no purpose, in the gaining of a delightful prospect because the sun appears to be at the same distance and also of equal bigness as when he was at the bottom of it; or that the starts seem still to be bus as so many twinkling watch lights without the least increase of their dimensions or variation of their figure: Might he not be easily refuted by bidding him to look down to those plains from whence he had ascended and behold what narrow scantlings and proportions those stately buildings and towers were shrunk and contacted, whose greatness as well as beauty he erewhile so much admired?

And may I not with the like facility answer and resolve the discouraged Christian who calls into question the truth of his heavenly progress, because all those glorious objects which his faith eyes and soul desires to draw nigh unto seem still to be as remote from him as at his first setting out, by wishing him to consider whether he cannot say that though heavenly objects do not increase in their magnitude or luster by the approach that he makes to them, that yet all earthly objects do sensibly lose theirs by the distance that he is gone from them? 

And if he can but so do, surely he has no cause of despairing to obtain heaven who has traveled so far on the way as to lose well near the sight of Earth. If once his faith has raised him to that height as to make the glory of the world disappear and to be as a thing of naught, it will quickly land him in heaven where his fears of miscarrying as well as his lassitude in working will be swallowed up in an everlasting rest. And he that did once believe more than he saw, shall forever see far more than he could have ever believed. 

Lord, therefore do you

Who gives power to the faith, 

And to them that have no might,

Increase strength to me

Who wait upon thee; 

Renew my strength

That I may mount up with wings as an eagle

And may run and not be weary

And walk and not faint,

Until come to the utmost bound of the everlasting hills

And behold thy face in glory.

The Spiritual Chymist, Meditation LVI, Upon Going Up an High Mountain (Part 1)

08 Tuesday May 2018

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William Spurstowe, London, 1666

MEDITATION LVI

Upon Going Up an High Mountain

Lord, who shall dwell in the mountain of thy holiness? [Ps 15:1]

was a question made by the prophet David, but the answer returned unto to it was by the Spirit of God, who can give the best character of all those who shall be received into Claritatis Consortium, a fellowship of glory and bliss, as Tertullian expresses it.

The situation of the place, the quality of the persons do both speak it to be a work of difficulty, and discover also the ground of the paucity of the travelers in whose hearts and ways and ascension are that seek to God.

Most men of the world, like Abraham’s servants, stay below at the foot of the hill, while he and his son to up to worship [Gen. 22:5]; or choose, like Ahimaaz to run the way of the plain, than with Cushi, the way that was craggy and mountainous. [2 Sam. 18:23].

But few there be that see under what a necessity they lie of obtaining of heaven, and of dwelling in the Mountain of God’s Holiness, or understand the comfort that a continued progress in this journey yields to those to whom salvation is nearer than when they first believed. Can it therefore be amiss to evince those who are yet to make the first step toward their own happiness, what timely diligence they had need to use, [so] that in the end they may not fall short of it? And to encourage those that are on their way, that they may go from strength to strength till they appear before God in Zion.

And how may I better do either than by showing to one the great distance in which they stand from heaven; and to the other, the good proficiency they have made which is oft times as indiscernible to themselves as the swift motion of the ship is to them that are in it.  There being no complaint  more frequent in the mouths of saints than that they have got no further than what many years since stye judged themselves to have attained unto.

The natural man’s distance is far greater to heaven than he think of, so that he cannot [as] easily step into heaven as he presumed. He is not born near its confines or borders,; but in the very extremity of remoteness to it. The distance is not only  distance of place but of disproportion and unlikeness, whereby he is wholly unmeet [unfit] for it. Yea there is in him not only dissimilitude but a formal contrariety and opposition against heaven which must be destroyed and taken away before he can come thither.

He is darkness, and heaven is an inheritance of light. [Col. 1:12] He is a sink of filthiness, and heaven is a place of purity; he is wholly carnal, and the happiness of heaven is spiritual. And what fellowship (says the Apostle [Paul]) hath righteousness with unrighteousness? What communion hath light unto darkness? And what concord hath Christ with Belial? [2 Cor. 6:14-15]

Can it rationally be thought an easy task to subdue this contrariety and to make flesh and blood meet to inherit heaven? [1 Cor. 15:50]? Does not the straitness [narrowness, difficulty] of the way and the height of its ascent require a putting off, and a casting away every sin that hinders from running the Christian race, and ascending the holy hill? [Heb. 12:1; Ps. 15:1] 

Is it not necessary that the opposition and difficulty extending itself over the whole man that an answerable change should be made in every part? 

I have read that it is affirmed by artists that though gladness and grief be opposite in nature, yet they are such neighbors and consigners in art that the least touch of the pencil will translate a crying into laughing face. But such is not the opposition between sin and grace, as to admit so facile a cage in the turning of a sinner into a saint. It is not effected by a small touch upon the face, but by a powerful work upon the heart; yea, upon the whole soul.

Does not the Scripture set it forth by a New Birth [John 3:3], by a New Creation [2 Cor. 5:17], which are all of mutations the greatest and fully evince the vast distance that is between every natural man and salvation? Deceive not yourselves therefore O ye loose professors [someone merely claiming salvation], nor ye fond [foolish] and presumptuous moralists who are apt to think that the shadows of your duties and civilities will extend themselves to the top of this holy mountain; and who when you read of the young man who answered Christ discreetly that he was not far from the kingdom of heaven [Mark 12:34], judge yourselves both in knowledge and practice of equals and that you do not want [lack] many steps of entering that blessed Canaan of rest and glory. For what will proximities or degrees of nearness avail if the end [of] it not be attained? 

Exaltations towards heaven, if they lift not into heaven, serve only to make the downfall the greater; and no man stumbles more dangerously than he who is upon the brown of a high mountain in respect of ruin? It is not then a ground for any to slack their place or intermit their diligence in heaven’s way upon the confidence that they have not far to go But rather to intend their care and pains that they lose not those things which they have wrought, but that they may receive a full reward. And this let me say, if apprehended nearness work not such effects, it is a dream, not a reality; a presumption, rather than a progress, and will have as sad an issue as the happiness of that poor fisherman who sleeping in the sides of a rock dreamed that he was a king; then leaping up suddenly for joy, found himself broken and rent in the bottom of it.

The Spiritual Chymist, Meditation LV

21 Wednesday Mar 2018

Posted by in Exegeting the Heart, law, Scripture, Uncategorized, William Spurstowe, William Spurstowe

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MEDITATION LV
Upon a Looking Glass

mirror

 

What is that which commends this glass? Is it the pearl and other precious stones that the frame is set in, is richly decked and enameled? Or is the impartial and just representation that it makes according to the face everyone who beholds himself bring unto it? Surely the ornaments are wholly foreign and contributing no more to its real worth than the case does onto the goodness of the wine into which it is put; or the richness of the plate [silver] to the cordial in which it is administered?

That for which the glass is to be esteemed is the true and genuine resemblance it makes of the object which is seen in it, when it neither flatters the face by giving any false beauty to it, nor yet injures it by detract ought [anything] from it.

To slight [think less than proper of] then or neglect the glass for the meanness [lowliness, lack of ornaments] of its case, and to value it only for its gaiety [beauty, appearance] is no better than the folly of children or the brutish ignorance of those who judge a book by its cover and not by the learning that is in it.

For quarreling with a glass for its returning a most exact and absolute likeness of the face that is seen in it is to despise it for its excellency and come from no other ground than a conscious of some guilt [here, a fault, not necessarily a moral failing].

Is it not for this very respect that beautiful persons both prize it and use it happily too much? It being the only means whereby they come to be acquainted with their own comeliness [beauty] and to understand what it is that allures the hearts and eyes of all toward them.

Who then but those who features nature has drawn with a coal rather than a pencil, or whom age and sickness have robbed them of what they formerly prided themselves in, shun the familiar use of it [use a mirror regularly]. Or be angry when they look into it, as if it upbraided them [rebuked them], rather than resemble them.

Phyrnethe famous harlot throws passionately away her glass saying, As I am, I will not; as I was, I cannot behold myself. And yet is this not anger against the glass causeless [without a reason]? Does it make gray hears upon the head? Or the pock-marks and wrinkles upon the face? Or does it discovery only what age and disease have done? And let them see what they cannot conceal from others?

Now what does all this argue but an averseness in men to understood the truth of their condition and a willingness through self-flattery to deceive themselves in thinking of what ever they have above what is meet [appropriate, fitting]? Great must be the impatience against truth, when the silent elections of the glass that vanish as soon as it is turned from, kindle such dislikes in the breast as to make it cast them from them [one anger throwing the mirror] for doing only the same to them which it does to others.

Here methinks [I think] we may find the ground that carnal men [one who is in the flesh, and does not have the Spirit of God] are offended at the Word, both in putting scorn and contempt upon it by the low and mean [base, foul] thoughts they have of it; or else by the anger they express against it, in throwing this blessed mirror from them in as great, though not so good, a heat as Moses did the tables which he brake beneath [at the foot of] the Mount [Ex. 32:19].

Some pick a quarrel with the plainness of the Word, as if it wholly wanted [lacked] those embroideries of wit and art that other writings and discourses abound with, and had none of those quaint expressions that might win the affections of them that converse [here, read] with it.

But is not this to make such use of the Word as young children do the glass, more to behold the babies in their own eyes, than to make any observance of themselves.

Is the Word writ or preached to have its reflections upon the fancy [vain imagination] or upon the conscience? Is it to inform only the head or reform the heart? If the inward man be the proper subject of it, the simplicity of conduces to that great end than the contemperation [accommodation] of it with humane mixtures [adding or mixing in something which would make it accommodating to “polite” speech].

It is not the painted but crystal glass by which the object is best discerned.

Others again are not a little displeased with the Law or the Word of God, because when they look into it both their persons and their sins are represented in a far differing manner from those conceptions they ever had of one or the other. In their own eyes, they are as Absaloms without any blemish; but in this glass they are as deformed lepers and spread with a uniform uncleanness: and who can bear it to see himself thus suddenly transformed into a monster?

Now their sins which they judged to be as little as the motes [a mote is a speck of dust] in sunbeams, appear in amazing dimensions, and it is to them not a looking glass but a magnifying glass. Thoughts of the heart, glances of the eye, words of the lips, irruptions of the passions are all censured by it as deserving death, and there is nothing can escape it, which as a rule it will not guide or as a judge condemn.

O how irksome this must needs be to carnal and unregenerate men who abound with self-flattery and presumptions of their own innocence and righteousness who can as with little patience endure the convincing power of the Word as sore eyes the severe searchings of the light.

We need not wonder that the Word has so many adversaries who take part with Nature against Grace, setting their works on wits by distinctions and blended interpretations to make it as a glass breathed and blown upon, which yields nothing but dim and imperfect reflections.

Is there anything that the Word does more clearly assert than the loathsome condition of Man’s nature with which comes into the world? Is it not expressed by the filthiness of the birth every child is encompassed with when it breaks forth from the womb? Is it not resembled to the rottenness and stench of the grave into which Man is resolved when he is said to be dead in sins and trespasses?

And yet how many when they view themselves in this glass give out to the world that they can see no such thing?

Celestius of old [a follower of the heretic Pelagius, 5th century] thought the original sin was matter [of the substance] of dispute rather than faith. And some have been so bold of late as to call it [original sin] Austin’s figment [a figment of Augustine’s imagination].

But the more injurious to this divine mirror of truth, the more it behooves every good Christian to be studious in vindicating it from the scorns of such as despise it for its simplicity [clarity] and from the impieties of others that seek to corrupt its purity; and to show for what cause others hate it, he [the Christian] most affectionately loves and prizes it.

Thy Word is very pure, says David, therefore thy servant loves it. [Ps. 119:140]. Can you do God better service, while you honor his Word which he has magnified above all his Name? [Ps. 138:2] Or can you do yourselves more right than to judge yourselves by that which is so pure that it can neither deceived nor be deceived.

What though it present you with sad spectacle of your sins, which may justly fill you with shame and self-abhorrence; does it not also show you your Savior, who is made unto us wisdom, and righteousness, and sanctification, and redemption. And cannot this joyful sight raise you more than the other sight can cast you down?

O fear not to see your sin, when you may at the same time behold your Savior. A mourning heart is the best preparation for a spiritual joy, and serves to intend the height of it, as dark colors do set off the gold that is laid upon them.

Give me, therefore, O Lord a broken and relenting heart
That sin may be my sorrow
And Christ may be my joy;
Let my tears drop from the eyes of faith
That I may not mourn without hope
Nor yet rejoice without trembling.
Let me see my sins in the glass of the Law
To humble me,
And my Savior in the glass of the Gospel
To comfort me
Yea, let me with open so behold his glory
As to be changed into the same image
From glory to glory.

The Spiritual Chymist, Meditation LIV

16 Friday Mar 2018

Posted by in Sanctification, Sanctifictation, Uncategorized, William Spurstowe, William Spurstowe

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The prior post in this series may be found here

MEDITATION LIV
Upon Health of Body & Peace of Conscience

It was a high and eminent testimony given by St. John the Elder to Gaius in the prayer that he made for him, with an earnest the he might prosper and be in health, even as his soul prospered. (3 John 2) It is a crown that I could heartily desire might be deservedly set upon the head of everyone that is called by the honorable name of Christian; than I doubt not, but those reproaches which are daily cast upon them would fall as far short of them as stones that thrown at the Sun; and those scandals at which those who are without do stumble would be removed, and they also won by their own conversation [conduct/manner of life] to the obedience of faith.

But alas, I must invert the apostle’s wish, and I will wish true prosperity to the saints themselves; and pray that their souls may prosper and be in health as their bodies prosper: so unequal is the welfare for the most part that is between the one and the other. Where may I find the man? Or, who can tell me what is his name whose care and observance has so far prevailed as to make his soul an equal plight [agreement: he has agreed with his soul to take care of it to the same degree he has agreed to take care of his body] with his body; and to keep one as free from lusts as the other from diseases?

Whoever thought it necessary that pension should be given to orators to dissuade men from running into infected houses [a house where people were suffering from the plague]? Or to be out of love with moral poisons? Is not the least jealousy and suspicion of such things an argument enough to secure themselves against managers that may fall out?

But is there not need to admonish and warm the best and holiest of men that they abstain from fleshly lusts which war against these soul? Is it not requisite to bid the most watchful to take heed of lethargy when the Wise Virgins fall aside [Matt. 25:1, et seq.]? Did not Christ himself caution his disciples against having their hearts at any time over-charge with surfeiting and drunkenness and the cares of this life [Luke 8:14 & 12:37]?

And yet the meanest [lowly, not-noble] of their condition might seem to exempt them from such snares?

From whence then is ti that the welfare of the body should be mores studiously endeavored by all than the well-being of the soul in peace and serenity is almost by any? Is it not from the strength of fleshy principles which abide in the best and darken oft times the eye of understanding that it cannot right apprehend its concernments?

If there were but a clear insight into that blessedness into which peace of conscience does estate a believer, it could not be but that, it being laid in the balance with the health of the body, it should as far overweigh it as a full bucket a single drop, or as the vintage of a particular wine [to a] cluster [of grapes].

True it is that health of the body is a salt of all outward blessing which without it have no relish or flavor; neither riches nor honors nor delights for the belly or back, can yield the least pleasure where this is wanting; so the the enjoyment of it alone may be set against many other wants [things which are lacking]. And better it is to enjoy health without other additional comforts than to posses them under a load of infirmities.

And yet I may still say, What is the chaff to the wheat. Though it be the greatest outward good that God bestows in this life, it is nothing to that peace which passes understanding. Sickness destroys it [the body]; age enfeebles it; and extremities embitter it. But is the excellency of this divine peace that works joy in tribulation, that supports in bodily languish, and creates confidence in death.

Who is it that can throw forth the gauntlet, and bid defiance to the armies of trials, to persecutions, distress, famine, nakedness, perils, and sword [Rom. 8:35], but he whose heart is established with this peace (the ground of which is God’s free love; the price of which is Christ’s satisfaction [atoning death on the cross]; and the worker of which is the Holy Spirit; and the subject of which is a good conscience).

This was that that filled Simeon’s heart with joy and made him to beg a dimission [permission to depart] of his Savior [Luke 2:29] whom his eye had seen, his arms embraced and his soul trusted in. What a strange thing it is then that there should be so few merchant men that seek this godly pearl, which is far above all treasures of the earth, that are either hid in it or extracted from it?

Many say, Who will show us any good. [Ps. 4:6a]. But is David only that prays, Lord lift up the light of thy countenance upon us. [Ps. 4:6b] Others, like the scattered Israelites in Egypt go up and down gathering straw and stubble [Ex. 5:12]; when he, like an Israelite indeed, in the wilderness of this world, seeks mana which his spirit gathers up and seeds upon with delight and cries, Thou hast put gladness in my heart more than in the time that their corn and their wine increase. [Ps. 4:7]

It is the love of God shed abroad in the heart [Rom. 5:5] that doubles the sweetness of prosperity and sweetens also the bitterness of affliction: A wonder only therefore it is, not that few should seek but a much greater that any in this world should live without it.

Can any live well with the King’s favor, either in court or kingdom? And yet there are many places wherein such persons may lie hid in his dominions, when the utmost ends of the earth cannot secure the against God’s frowns. But if any be so profligate as Cleopatra-like to dissolve this jewel of peace in his lusts, and to drink down, in one prodigious draught that which exceeds the world in its price, and yet think they can live well enough without it; let them consider how they will do to die without it.

Sweet it is in life, but will be more sweet in death. It is not then the sunshine of his creatures but the Savior-shine that refresh them. It is not the wine that can cheer the heart, but the blood of sprinkling that will pacify it. [Heb. 10:22]

The more perpendicular death comes to be over our head, the lesser will the shadow of all earthly comforts grow and proves useless, either to assuage the pains of it or to mitigate the fears of it.

What is a fragrant posey put into the hands of a malefactor [here a condemned criminal] who is in the sight of the place of execution, and his friends bidding him to smell on it? Or, what is the delivering to him a sealed conveyance that entitles him to great revenues who has only minutes to live?

But, O what excess of joy does fill and overflow such a poor man’s heart when a pardon form his Prince comes happily in to prevent the stroke of death and to assure him both of life and estate?

This indeed is health and marrow to the bones.

And is it not thus to a dying sinner, who expects in a few moments to be swallowed up by those flames of wrath, the heat of which already scorches his conscience and cause agonies and terrors which embitter all the comforts of life and extract cries from him that are like the yelling of the damned: I am undone, without hope of recovery! Eternity itself will as soon end as my misery: God will forever hold me as his enemy, and with his own breath will enliven those coals that must be heaped upon me.

Of what value now would one smile of God’s face be to such a person? How joyfully would the softest whisper of the Spirit be that speaks any hope of pardon or peace. Would not one drop of this sovereign balm of God’s favor, let fall upon the conscience, heal and ease more than a river of all other delights whatsoever?

Think therefore upon it, O Christians, so as not any longer through your own default to be without the sense of blessing in your heart; that so in file as well as in death you may be filled with this Peace of God which passes understanding. [Phil. 4:7]

If prayer will obtain it, beg every day a good look form Him, the light of whose countenance is the only health of yours. If a holy and humble walking will preserve it, be more careful of doing anything to lose your peace than to endanger your health; remember that peace is so much better than health, as the soul is better than the body.

But grant, Holy Father
However others may neglect or defer to seek peace with Thee
And from thee
Yet I may now find thy peace in me
By thy pardoning all my iniquities
And may be found of thee in peace without spot
And blameless in the great day.

The Spiritual Chymist, Meditation LIII

18 Thursday Jan 2018

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MEDITATION LIII
Upon a Counterfeit Piece of Coin

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What physicians say of some disease, they are most dangerous which imitate and come nearest unto health, may be applied fitly to adulterous and spurious coins: that the greater resemblance and likeness they have to the true and genuine, the more pernicious and destructive they are to the public, wasting though insensibly not only private estates but the common treasury and riches of a nation.

And therefore, falsifying of coin, which bears the image or arms of the prince (as the general warrant to ratify the goodness of it), has been made a crime of the same complexion with the highest attempt or act done against his person; the same capital punishment being inflicted upon him that is food guilt of the one as is upon him that is guilty of the other.

What can be one more to deter any from such practices then the loss of name, estate, life, in a ghastly and ignominious death? And yet, these severities, which should be as boundaries at the foot of the mountain to keep all from offending (Exodus 19:21-25) are insufficient to restrain the many who love gain, and the hope of secrecy do embolden to run a sad hazard that thy may enjoy the sweet.

Secrecy in sinning, though in some respect it extenuates the sin, as making it less sandals and less contagious, yet it is a powerful attractive to include to the commission of sin.

Joseph’ mistress (Genesis 39:11) was most vehement in her soliciting of him to folly when none of the men of the house were within. The Harlot of Probers mades that as her plea to the young man to harken unto her, That the good man is not at home, he is gone a long journey, he hath taken a bag of money with him, and will come at the day appointed. (Prov. 7: 19-20)

It is that which put an edge upon the covetousness of Achan, to take the goodly Babylonian garment, the two hundred shekels of silver, and the wedge of gold, that he could not do without the privity [knowledge] of any, so that none could charge him with the breach of that strict command which God had given of not taking the accursed thing least they make themselves accursed the camp of Israel accursed and trouble it. [Judges 7:10-26]

But how far more presumptuous are they who adulterate not the coins of princes but the truths of God and stamp his names on their inventions, to give a credit and value to them. Have such workers of iniquity any darkness and shallow of death where they may hide themselves? Do they think that though Kings cannot discover those oft times that violate the dignities of the crown, that they also can escape the knowledge of the Most High? Or is not he as jealous of his Word, which has magnified above all his Name as they are of every piece that carries their image and inscription upon it? Has he not declared himself to be against those that prophecy the deceits of their own heart (Jeremiah 14:14) and use their tongues and say, The Lord says.

Yea, has he not denounced the most dreadful curses against all embalmers or clips of his heavenly coin? To the one he threatens that all the plagues that are written in the Book of Truth (Rev. 22:18); and for the other, he shall take away his part in the book Book of Life, out of the Holy City, and from the things that are written in the Book of God (Rev. 22:19). Who can read such a sentence and not tremble at the thought of it?

And yet though God (as Bernard speaks) A wise exchanger will not take mont that is broken or false; though we cannot mock him, as one man mocks another, how many do take a liberty to mint doctrines and tenet that have only the semblance not the purity and substance of Divine Truth? And upon these they set the Name of God, that they may more easily deceive the incautious

As Pompey built a theater with the title of “temple”, and Apollinaris the Heretic School with the Title of Orthodox: What prevalence such arts in this kind have had, I would [give as an example] the defections of many particular persons, yea of churches [does] abundantly witness. Was not the whole church of Galatia soon removed from him that had called them into the Grace of Christ unto another Gospel (Gal. 1:6). By their false teachers blending the necessity of circumcision with the Gospel and the works of faith. And did no the Corinthians comply more readily with the false apostle than with Paul? Ye suffer [permit it] if a man bring you into bondage, if a man devour you, if a man take you, if a man exalt himself, if a man do smite you on the face. 2 Cor. 11:20.

It is the temper and disposition of most to be far more circumspect and jealous of the concernments of their estate than of their faith; and to use both the scale and the test to find out false and light coins, when in matters of faith, the question is seldom made, “Whose image and superscription do they bear?” (Mark 12:16) It is enough if they please fancy or else have the allowance of such whom them have in admiration. Can I then do less than bemoan the slightness and indifference of Christians about the Truth which is the only deposit that God has concredited [deposited with] to the Saints? And awaken both myself and others to buy the truth at any rate, but to sell it or debase it at no rate?

Rob but God once of his truth, and what riches of glory do you leave him? Is not he the God of Truth, and are not you witnesses, chosen by himself, to give testimony unto it? And can you dishonor him more than to make him like the Father of Lies (John 8:44), while you either spread the infection of error to others, or receive it from others into your own bosom? Bethink therefore yourselves, you who deliver the oracles of God, that you be not as lying vanities of the heathen which deceived those that repaired [went] uno them. What comfort can you ever have in departing form the form of sound words (2 Tim. 1:13) and speaking in affected and swelling words which are one of Satan’s lures to seduce into errors?

Who can understand behems greeming of the inward root, or the canting of the familists, of being Godded with God or Christed with Christ? And be you wise, O Christians, in the differencing of such impure gibberish from the holy dialect of the Spirit. Let not such arts, which serve only as the light of the fowler in the night, first to amaze the birds and then to bring them into the net, ensure and captivate you. Keep untainted from errors. The doctrines of the faith that you profess, that you profess, which will be your glory; and the duties that you perform to god from hypocrisy which will be your comfort. Let not your intercourse with heaven be in such services that are only guided with words of piety, which make them specious to men, and wholly destitute of sincerity, which can alone commend you to God.

Would it not be a piece of inexcusable folly for any to heap up a mass of counterfeit coin and then to value himself worth thousands? And is it not far great for men to think that they have laid much treasure in heaven (Matt. 6:20), and rich toward God by prayers that they have made and other services they have done, which will all be found dross and not gold and will produce no return [rather than] the increase of a sore condemnation? O the thoughts are dreadful to think how many will be found poor, miserable, and naked Laodiceans, who comfortably presume that they are rich and increased with goods and have need of nothing (Rev. 3:17).

I cannot therefore but pray,
Lord help me to buy of thee the God tried in the fire
and to get such grace into my heart
that I may never be amongst the number of those who are justly hated by men for hypocrites in the world
and condemned by God for hypocrites in the other world.

 

The Spiritual Chymist, Meditation LII

15 Tuesday Aug 2017

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The most recent post in this series may be found here

Upon a Rock

It is the saying of the moralists, that accidents which befall men have a double handle by which they may be apprehended. So as they be rightly taken they become less burdensome and unpleasant, and also of use and advantage to those that sustain them (like bitter herbs that are by the skill of the physician turned into wholesome medicine).

The same may be said of this present subject, that it hath a double aspect under which it may be represented to our consideration, each of which will suggest thoughts far differing from one another, and yet both have their rise from Scripture.

Does not God bid us look uno the rock from when we are hennaed to the pit whence we are digged? [Isaiah 51:1] And then what can it hold out to our view but the misery of our natural condition, our deadness, deformity, barrenness, and intractableness to any good? Is it not the complaint of the best that there are hearts are stony & rocky, and that they are apt to stand it out with God and not to yield to the work of his grace? Is there any evil that in their account is more insuperable than a flinty heart?

When Moses, who had faith to work many miracles, most distrust but when he was to make the Rock to yield water? [Numbers 20:11] And yet is it not the promise of God to take away the stony heart and to give a heart of flesh? [Ezekiel 11:19] And is it not that which I beg, that God would mollify both my natural and acquired hardness and preserve me from judicial hardness; that so I may not resist Pharaoh-like his [God’s] messages, his miracles, his judgments, and his mercies, and worse instead of better.

I would that God might be a Rock to me; but I would be as wax to unto him, that so I might be apt to receive divine impressions from him. It is my sin to be as a rock to God, inflexible and sooner broken than bent. But is my unspeakable comfort to think that God will be a Rock to me, who stand in continual need of his aide and power, to uphold me, who, if it I be not built upon him, cannot subsist. And, if I be not hid in him can have no salvation.

I cannot therefore but give some scope and line to my thoughts, that I amy the better take the honey and sweetness that drop form this metaphorical name of God, who is often styled in Scripture, the Rock of Israel, the Rock of Ages, the Rock of Salvation. But here I must use the help of the schools, who rightly inform us, that we anything of the creature is applied to God, it must be via remotions, by way of remotion; and via eminentiae, by way of transcendent eminency.

First, by way of remotion: All defects and blemishes whatsoever are not in the least to be attributed unto him who is absolutely perfect. As heralds say of bearings, the resemblance must be taken from the best of their properties, not the worst. Is a rock deformed and of unequal parts? God if the first of beauties, as well as of being, and all his attributed are equally infinite. His justice is as of large an extent as his mercy; and his wisdom as his power. Is a Rock insensible of the straits of those that fly unto to it for succor? So is not God, who is both a Rock and Father of Mercies: who can read the expression of his tenderness and note be affected?

How shall I give thee up, Ephraim?
how shall I deliver thee, Israel?
how shall I make thee as Admah?
how shall I set thee as Zeboim?
mine heart is turned within me,
my repentings are kindled together. [Hosea 11:8]

Is the strength of a Rock intransigent, and fixed in itself, not communicating its virtue to what lies upon it? So is not the strength of Israel [God], who is a living and not a dead rock; and gives both life and power to those that united to him.

I can do all things (as Paul says) through Christ strengthening me. [Philippians 4:13]

Is a rock barren and can yield no food, though it afford shelter? So is not God who is a full storehouse as well as a free refuge; a sun as well as a shield.

Secondly, by way of eminency: all perfections whatsoever, either for degree or kind, which put a worth or value upon the creature are to be found infinitely more in God. Is a Rock strong, and dashing to pieces all resistance made against it? God is incomparably more: He (as Job says) is wise in heart, and mighty in strength: who hath hardened himself against him, and hath prospered? [Job 9:4].

Is a rock durable, and not subject to change by the many revolutions of Ages that pass over it? God is far more immutable, his years are throughout all generations: he is the same yesterday, and today and forever: In the Lord Jehovah is everlasting strength. [Isaiah 26:4]

Is the shadow of a great rock desirable in a weary land, to bear off the scorching of the sun and to revive the fainting traveller? What a covert and hiding place then is God against all storms and heats whatsoever, raised either by the rage of men or by the estuation [agitation] of a troubled conscience, and fomented by the malice of Satan?

Is a rock of an awful aspect for its height and apt to work upon the heard of them that looks down from the top of it? How great then is God whose glory is above the heavens? Whose faithfulness reaches unto the clouds, whose righteousness is like the great mountains, and whose judgments are a great deep?

And now methinks I may say to my soul, as David did unto who, Why art thou downcast O my soul? And why are thou disquieted within me? [Ps. 43:5]

Cannot God keep him in perfect peace whose mind is stayed on him? Is not he a very present help in times of trouble? What evil can befall me, under which his everlasting arms cannot support me? What sea of trials can overwhelm me when God shall set me upon a rock that is higher than I? As I myself cannot climb it, so neither can my enemies’ power ever reach it.

A believer can only be wounded by his own fears; as the diamond is only cut by its own dust. Peter sunk not till his faith failed him: if his confidence had risen as the wind and billows did blow, he would have greatly honored his Lord, as his Rock, upon whom he was built, and have been highly commended by him as he was for the good confession he made of him.

But, O blessed Savior,
If Peter cry out, Save Master I perish!
How much more shall I, who fall far short of his little faith?
And am apt to fear, not only in the deeps seas, but in the shallow brooks:
Not only when the waves roar, but when the petty streams murmur?
Do thou therefore, holy Lord,
Teach me to know what a Rock thou art
And cause all thy glory to pass before me
As thou didst before Moses
That so I may see every attribute of thine
As so many clefts in the Rock
To which I may run in time of danger
And rejoice to find how I am compassed about,
With thy power, wisdom, faithfulness, goodness,
From when more sure comfort will arise,
Than if a numerous host of angels should pitch their tents round about me.

 

The Spiritual Chymist, Meditation LI

23 Friday Jun 2017

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MEDITATION LI
Upon First Fruits and Gleanings

What the apostle says of the heavenly bodies, that one start differs from another star in glory (1 Cor. 15:40-41) is also true of the heavenly laws and commands of God, as well ceremonial as moral, that they differ from each other in their weight and worth. Some of which set forth the greater things, and others the less, as may be easily seen in this double command of first fruits and gleanings. One of which is far greater than the other though the last is not to be neglected, because it is a stream that flows from the same fountain, the sovereign will an appointment of God.

But that we may the better take up the dimension of this law of first fruits, Let us View it by the help of some considerations, as astronomers by instruments judge of the altitude and magnitude of a star. We may first see it in the extent of those things and the offering of which God would be honored and acknowledged. He required the first slings of man in cattle the first fruits of the trees and of the earth, in the sheath and in the threshing floor, in the dough and in the loaves. It did reach to all their substance and increase, which without this service was but a polluted and an uncleaned heap. (Lev. 23:39, 27:26; Dt. 18:4).

Secondly, in the solemn manner of the offering of them on to God, which was to be done with a humble confession of their fathers’ poverty, A Syrian ready to perish was my Father, (Dt. 26:5), up the hard bondage in Egypt sustained by them, and with the acknowledgment of God’s gracious looking up on their affliction, labor, and oppression, bringing them also forth with a mighty hand an outstretched arm, with great terribleness, and with signs and wonders, I’m giving them a land that flows with milk and honey.

Thirdly, and the expressed command for the speedy payment of them [the first ruits] , they were not to be delayed, much less withheld. To keep them back was a robbery, to do for them was disobedience, and renders them rather to be of the gleanings and corners of the field which God had appointed to be reserved for the poor. It was an injury to the moral duty which they did teach of consecrating to God the first and prime of their years and abilities, which is to him far more acceptable than all the offerings and sacrifices what ever.

For how could it be, that he was careless of the rite and ceremony, which typified his duty to him, should ever be mindful of doing that which was the marrow and substance of it. And now when I think that the first fruits only where the shadow of our early honoring God, and remembering him in the day of our youth, when all the faculties both the soul and body are in their vigor and strength. (Eccl. 12:1). I cannot but wonder as well as mourn to see that under the doctrine of the gospel, which teaches men to deny all ungodliness and worldly lusts (Titus 2:11-12), that thereby they might become a kind of first fruits onto God and the Lamb.
So few make religion the work of the morning of their age, and so many of the evening. What else’s this, but to give the first fruits to Satan and the gleanings to God. To him (Satan, you give) the finest of the flower, and to God the bran.

But tell me, O ye deferrers of holiness, who make it both the least and last work of your lives, is it only necessary to die to God and not to live to him? Or is it reasonable to say is that young man did to his companion, When he saw Ambrose dying, I would live with you and die with Ambrose? this to Mark God, whom yet you would have to save you? And to minister matter of trying up to the god of this world whose captors you have been, that though the God of heaven pay your wages, yet you would have done wholly his work?

Unto you, therefore, O men I call and my voice is unto the Sons of Men, be not deceived, God is not mocked: It is not the owning of him when you serve 90 yourselves nor your last any longer that will be acceptable on to him: it is not a few bedridden prayers that arise those ears of corn which the Pharaoh’s dream (Gen. 41:23), withered, thin, and blasted with the east wind, that will expiate those black crimes with which your ill-spent life is over spread. Can an offering of gleanings, which is made up of robbery and disobedience, of wrongdoing the poor, and violating the command of God, ever hallow the whole harvest? No more can such duties be availing to reconcile you to God, Who requires that you should seek him early (Ps. 63:1).

Yea, has he not cursed the deceiver, which has in his flock on male and sacrifices onto the Lord a corrupt thing (Malachi 1:14), and what are you but deceivers? Who weighs the lamp of the time that God has given you to work by in this sinful Delites of the flesh and alienate the chief of your strength and parts from him that should have been honored, both with the first and best of your abilities and in your age have nothing to offer him but a large bed role of heinous enormities which may justly bring down your gray hairs with sorrow onto the grave (Gen. 42:38)? How blessed are thing is it then from then to give God the first fruits of their youth, that he may not give them bitter after fruits and cause them to feel more smart of their sins and their old age than ever they found pleasure or delight in them in their youth?

And what better persuasions can I suggest than to consider

That early piety gives both to the person and to a service a peculiar preeminence in dignity above all others. The naturalist observes that the pearls that are bread of the morning dew are far more bright in clear than those which are bred of the evening dew. And so are those duties of a greater worth and beauty which are the fruits of the morning and not an evening godliness.
It is the commendation of Hezekiah’s reformation, Above all others of the kings of Judah that in the first year of his reign in the first month he open the doors of the house of the Lord (2 Chron. 29:3). It is that which makes Josiahs memory to be as a box of precious nard, that while he was yet young he began to seek after the God of David his father (2 Chron. 34:3). It is an honorable testimony which Paul gives to Epaenetus, that he was the first fruits of Achaea unto Christ (Rom. 16:5). And the like is that which he gives onto Andronicus and Junia, that there in Christ before him. (Rom. 16:7). To have a precedency what glory can be greater, then to be a Jeremiah sanctified from the womb, or Timothy nourished up in the words of the faith? (Jer. 1:5; 2 Tim. 1:5).

Secondly, the comfort of age is a well spent life. When a man comes to the grave as a shock of corn in its season, and not as a bundle of tares to the fire; when the bones are full, not of the sins of youth but of the services that were then done to God. When a man can say is dying Hezekiah, Remember O Lord I beseech thee see how I have walked before thee in truth and with a perfect heart and have done that which is good in thy sight. (2 Kings. 20:3).

It is sad when the sins of youth become the burden of age. If the grasshopper then via weight to the body, what a pressure will heaps of mountains of sins be to the soul? Age at the best has sufficient griefs, it is of itself as sickness, and a neighbor to death, and needs not the bad provisions of youthful follies to make it worse.

Let then the counsel of wise Solomon be acceptable unto to you who are yet in the flower of your age, To remember your creator in the days of your youth. (Eccl. 12:1).

And then if death make you pale,
Before age make you gray,
You will have this comfort,
That you are old in hours, though not in years;
And have lived much, though not long;
As having lost no time in sowing seed unto the flesh,
as most do,
making seed-time a mourning age;
and old age a bitter harvest to a foolish youth.
Or if your almond tree shall flourish,
And that a more gracious old age shall succeed a gracious youth,
Old age itself shall be followed with a crown of endless glory.

The Spiritual Chymist, Meditation L

02 Friday Jun 2017

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(From William Spurstowe’s 1666, The Spiritual Chymist. The previous post in this series may be found here)

Upon the Vanity of Wishes

True and perfect happiness is a good with neither the light Nature can discover nor its endeavors obtain; it being as impotent to the acquiring of it, as it is blind to the beholding of it. And yet there is nothing in which man less apprehends himself at a loss than in this: of fully contriving at least, if not effecting, his own happiness.

Who is it that is not confident, that if he might have the liberty of his options to wish whatever he would, and to have them turned into realities for him, but that he could readily frame to himself a condition as full of happiness as the sun is of light or the sea of water?

What poor and contemptible thoughts would he have of all that glory of the world which the devil showed to Christ as a bait when he tempted him the worse of sins, to those stately schemes and representations which he could suppose to be the objects of his delight? (Matthew 4:8-9)

If wishes were the measure of happiness, what is it that the boundless imagination of man would not suppose and desire? What strange changes would he forthwith make in the universe, in leveling of mountains, in raising of valleys, in altering climates and elements themselves? Happily he might wish that the sea were turned into a delicious bath, in which he might sport himself without any fear of drowning; that the rocks were so many polished diamonds; the sands as so many fair pearls to beautify it; and the islands as so many may retiring houses of pleasure to betake himself unto he pleased.

He might that all the trees of the earth were as the choicest plants of paradise, every one of which might at his beck down own their branches and tender their ripe fruit unto him.

And thus multiply his wishes until every spire of grass and every dust of earth have undergone some remarkable mutation according to the lust of his fancy, and yet be as far from any satisfaction in his desires or rest in his thoughts. As the apes in the fable were from warmth [became warm], which finding a glow-worm on a cold night, gathered some sticks together and blew themselves breathless to kindle a little fire.

For all these supposed gayeties are not the perfection but the disease of the fancy, which has (as I may so speak) which has (as I may so speak) a bulimia in respect of objects, as some corrupt and vitiated appetites have in respect of meats, who thought they eat much are yet never satisfied.

And hence it is, that men who enjoy plenty and are far from having any just cause of complaint of want [they are not lacking anything], do yet, as unsatisfied persons, feed themselves with fond suppositions of being in such an estate and condition of which they can have no possibility, much less any real hope to obtain. The ambitious man pleases himself in thinking how bravely he could King-it, if he were but upon the throne, and how far he would out strip all other princes that have been before him for state and glory: he fancies what pleasures he would have for his recreation, what meats for his table, what persons for his attendants, what laws for his government, and then, Absalom-like, he wishes in himself, O that I were king in Israel. (2 Samuel 15:4)

The covetous person whose heart is set upon riches, never ceases in the midst of his abundance to desire more. Riches and his desires still keep at a distance, as they come on, so do his desire come on too, the one can never overtake the other, no more than the hinder wheels of a coach can overtake the former.

If she should, as Peter, cast his hook into the sea and take up the first first that came up with a stater or piece of money in his mouth, how eagerly straightways would eh wish to take a second and then a third, yea, how would he still renew his wishes so as sooner to empty the sea of all its fish than to satisfy his desires with accumulated treasures.

But are these, O vain man, the highest wishes with you could impede you present enjoyments and so make your speedy flight unto perfect happiness? What if all these suppositions and wishes, which are (as I may so speak) the creations of fancy were real existence? Yea, what if your condition did as far exceed the pump of all human imagination, as Solomon did the fame that was spread abroad of him? (1 Kings 10:6-7)

Might I not say as David did, O ye sons of men, how long will ye love vanity and seek after leasing? (Psalm 4:2) Are these things for which Angels will give you the right of hand of fellowship? Or will this glory make them stoop to become ministering spirits unto you? Though you may conceive as highly of yourselves as the Prince of Tyre did of himself, who said he was a god and sat in the seat of God (Ezekiel 28:2), yet they will look upon you no better than as gilded dust and ashes.

That which they adore, and with wonder look into, (1 Peter 1:12), is not the happiness of the worldling, but of believers who are blessed — not according to what they ask or desire, but far above whatever could have entered into the thoughts of men and angels to conceive. (1 Cor. 2:9)

Who could ever have said to God, as Haman did to Ahasuerus, if he had been asked, What shall be done to the man whom God delighteth to honor? (Esther 6:6).

Let the foundation and cornerstone of his happiness be laid in the exinanition [an emptying, enfeebling] of the Son of God (Phil. 2:6-8), let him come from heaven to earth to purchase it with his blood: let his nature be dignified by being personally united uno the Divine Nature, let him be a co-heir with him who is the brightness of the Father’s glory (Romans 8:17; Hebrews 1:3), sit with him upon the same throne (Romans 8:17), and be conformed to his likeness (Romans 8:29): let him stand forever the highest and sweetest relations uno the three most glorious persons ,having God to be his Father, his Son to be his Elder Brother, and the Holy Spirit to be his Friend and Comforter: are not these things, as may pose angels to tell whether is the greater wonder or the mercy?

May it not be truly said, that omnipotency itself is exhausted so that there remains neither power in God to do, nor wisdom to find out a great happiness than this, which he has vouchsafed to man in his lowest condition?

Can there be any addition made by the narrow conceptions of weak creatures Let me therefore expostulate with Christians whose happiness in Christ is compelte, and yet, as if there were an emptiness in their condition, are still hankering in their minds after the world’s vanities and wishing, like carnal Israelites to eat of the fleshpots and garlic of Egypt. (Numbers 11:4-5).

Is there nothing in this world which you cannot find made up to you in Christ? Are not all the scattered comforts which can be had only in the creature by retail, parceled out some to one and some to another, to be had fully in Christ, in whom they are summed up, as broken particulars are in the foot of an account?

Though he be a bonus formaliter simplex, a good formally simple; yet he is eminentur multiplex, a good eminently manifold. And there is more to be had in Christ than can be had any-way out of him [that is apart from Christ]. Who, as the first figure in a number stands for more than all the figures that can bee added unto to it. Whom, saith holy David, have I in heaven but thee? And there is none upon earth that I desire besides thee. (Psalm 73:5).

Surely, if heaven which has legions of beauties and perfections in it, yield nothing worthy of his love and affection but God and Christ, we may well conclude, that Earth, which is a void of God as heaven is full, can have nothing in it that is to be desired by us. Why they should any, in whom Christ is the hope of glory (Col. 1:27) be as the men of the world, who cry out, Who will show us any good? (Psalm 4:6)
For them to be unsatisfied who feed upon vanities is no wonder; but for those who possess him that is and has all things, it is strange that they should seek anything out of him [apart from him]. Quid ultra querit cui amnia suus conditor fit? aut quid ei sufficit, cui ipse non sufficit? What can he seek further (saith Prosper) to him God is made everything?

Or what will suffice him, to whom He is not sufficient?

I know but one wish that any believer has to make, and that is the wish of St. John, with which he seals up the Book of God, as the common desire of all the faithful, with which I shall shut up this meditation, as the best of wishes,

Come Lord Jesus (Rev. 22:20)
even so come as thou has promised
Come quickly
In whose present there is fulness of joy
And at whose right hand are pleasures forevermore. (Psalm 16:11).

The Spiritual Chymist, Meditation XLIX

16 Tuesday May 2017

Posted by in Politics, Uncategorized, William Spurstowe, William Spurstowe

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(From The Spiritual Chymist, William Spurstowe, 1666). This an interesting discussion as to what a Puritan would have thought the duty of politicians:
Upon a Spring in a High Ground

The additional blessing which Achsah sought of Caleb her father was springs of water for her dry land, who gave her the upper and the nether springs. If the distinct recording of this particular Scripture Carry anything of importance with it, it is not that he gave her some portion of land that was well watered, As the low valleys for the most part art. And that he also gave such springs that by their high lying were apt to convey their stream to the enriching of other parts that stood in need of such help to make them fruitful.

Now what is it that can more commend a spring than a free diffusion of its waters and spreading of its moisture, not only to the grounds that are near, But to such as are at a distance from it; and what can more conduce onto this commodious usefulness then the Springs rise from some hill or place of ascent?

Another spring may haply serve to water some little spot I’ve ground, To benefit some private garden, but an upper spring will greatly advantage a large inheritance.

Such a late difference methinks there is in the moral wellsprings of grace and holiness as is between the natural, according to the diversity of subjects in which they are seated.

Grace and a poor man is as a nether spring, which is not less useful through a defective water let’s ruining capacity to make any large Communication of it in regard of the circumstances in which he stands. His wants, his paucity of friends, a the world takes of him, the slightings that poverty exposes most men unto, are all great obstacles to the eternal diffusions of his grace, though not to the intrinsical fulness of it. But Grace and a great person is like an upper spring, which may convey itself far and near, because of the many advantages which he has above others. His councils will sooner be hearkened onto, his reproofs will over-awe more, his conversation [manner of conduct, not just speech] Will win more, his example having the force of law.

So willing have many been to make greatness their pattern, as that they have imitated their infirmities. Dionysius’ courtiers affected to be purblind and jostle against one another that’s so they may be like their prince. Alexander’s followers would imitate him in their gesture, and go as if their shoulders were one higher than the other, because there was some inequality in his. Among the Persians, they were wont to highly esteem a long and narrow head because some of their kings’ heads of that figure.

Oh what pity is it then that the greatness in goodness should be ever out of conjunction together, or to be stars of different hemispheres, that are never seen shining at the same time? Yes, why should not those who are the highest among men affect also to be the best, that so they might bring a beauty and shine into the world, that they might allure others not only did the hold it, but also to imitate, by conforming themselves to their happy example?

It is the saying of Plutarch, that rare moralist, that God is angry with them that counterfeit his thunder and lightning; his scepter and his Trident; and his thunderbolts he would not have any meddle with: he loves not that any should imitate him an absolute dominion and sovereignty: but he delights to see them guarding for those amiable and cherishing beams of justice, goodness, and clemency. Without these things be conveyed down to others by those who have the reigns of power and government in their hands, though they look upon themselves as gods on earth, yet they are is unlike to the God of heaven as a blazing comment is to a bright and glorious sun, or deceitful glow worm to a heavenly star.

What low thought Solomon himself has of sovereignty when put into an ill hand, we may read in his book of the preacher, we’re he tells us that better is a poor and a wise child, then an old and foolish king who will not be instructed to manage his power and authority for the good of those that are under him.

It is wisdom that makes a man’s face to shine, most of all those that are in highest places. Good in them is most conspicuous, And both more applauded and imitated then in others. What evil can a king not forbid, whose wrath is as the roaring of a lion? What good can he not encourage, whose favor is as a cloud of the latter rain, which promises at a harvest of blessings.
I cannot but wonder at the great changes which this scripture reports to have been made by godly princess in the midst of a general apostasy, such as Asa, Jehoshaphat, Hezekiah, Josiah who purged the land from a spreading idolatry and restored sabbaths, and temple worship to their power and purity, who have bowed the heart of the people towards them like to the top of a fisher’s angling rod, this way or that as it pleases them.

Who but princes that had grace in their hearts, and power in their hands could have ever affected such things as might well seem to be insuperable difficulty? Oh that I could therefore suggest such considerations that might prevail with all whose conditions God has raised above others, to be accordingly instrumental in the doing of good to others that move in the lower sphere. Shall I say, God expects it from you? If I do, it is no other than what he himself has spoken, when he has said, He will get him up to the great man, four they have known the way of the Lord, and the judgment of their God.

Or shall I say, that God signally commands it from you above others? Is it not to you that he particularly calls, Be wise now O ye Kings, Be instructed ye judges of the earth, serve the Lord with fear and rejoice with trembling, kiss the Son lest he be angry and ye perish from the way.

Do you think that greatness does rather exempt from been obliged to obedience, or that you shall have a more favorable audit at the last day when every man must give an account of himself unto God? Be not deceived, God will require what you have done more from him about others, as he has for you about thousands, and will be on to you if you be found too light.

Your exultation in this life will serve only to make your casting down to be the more dismal in the other, and to confirm the truth of that proverb, that hell is paved with the corslets of noble men and the skulls of priests.