89. There are four things observable in the nature of love : first, an estimation of the party beloved ; secondly, a desire to be joined to him ; thirdly, a settled contentment ; fourthly, a desire to please the party in all things. So there is first in every Christian an high estimation of God and of Christ. He makes choice of him above all things, and speaks largely in his commendations. Secondly, he desires to be united to him, and where this desire is, there is an intercourse. He will open his mind to him by prayer, and go to him in all his consultations for his counsel. Thirdly, he places contentment in him alone, because in his worst conditions he is at peace and quiet if he may have his countenance shine upon him. Fourthly, he seeks to please him, because he labours to be in such a condition that God may delight in him. His love stirs up his soul to remove all things distasteful. It seeks out, as David did : * Is there never a one left of the house of Saul to whom I may do good for Jonathan's sake?' 2 Sam. ix. 1.
90. Infirmities in God's children preserves their grace. Therefore it is that in God's Scripture, where God honours the saints, their weaknesses are made known. Jacob wrestled with God and prevailed, but he halted, Gen. xsxii. 24 ; and Peter, ' Upon this rock will I build my church,' Mat. xvi. 18 ; yet, ' Get thee behind me, Satan,' Mat. xvi. 23. ' Paul was exalted above measure with revelations, but he had the messenger of Satan to buffet him,' 2 Cor. xii. 7.
91. It is the poisonful nature of man to quench a great deal of good for a little ill. But Christ cherishes a little grace, though there be a great deal of corruption, which yet is as oiiensive to him as smoke. Therefore we should labour to gain all we can by love and meekness.
92. Christians find their corruptions more offensive to them than when they were in the state of nature, and therefore it is that they think their estate is not good, but then corruption boils more, because it is restrained.
93. The more will, the more sin. When we venture upon sinful courses, upon deliberation, it exceedingly wastes our comfort. When we fall into sin against conscience, and abuse our Christian liberty, God fetches us again by some severe affliction. There shall be a cloud between God's face and us, and he will suspend his comforts for a long time. Therefore let no man venture upon sin, for God will take a course with him that shall be little to his ease.
94. The reason why mean Christians have more loving souls than men of greater parts, is because great men have corruptions answerable to their parts. Great gifts, great doubts. They are entangledT^with arguments,
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and study to inform their brains, when others are heated with affection. A poor Christian cares not for cold disputes. Instead of that he loves ; and that is the reason why a poor soul goes to heaven with more joy whilst others are entangled.
95. Many men are troubled with cold affections, and then they think to work love out of their own hearts, which are like a barren wilderness, but we must beg of God the Spirit of love. We must not bring love to God, but fetch love from him.
96. When we love things baser than ourselves it is like a sweet stream that runs into a sink. As our love therefore is the best thing we have, and none deserves it more than God, so let him have our love, yea, the strength of our love, that we may love him ' with all our souls, and with all our mind, and with all our strength,' Lev. xix. 18.
97. As the sun when it hath gotten to any height it scatters the clouds, so a Christian is then in his excellency when he can scatter doubts and fears, when in distress he can do as David did, comfort himself in the Lord his God.
98. Many men would be in Canaan as soon as they are out of Egypt, they would be at the highest pitch presently. But God will lead us through the wilderness of temptations and afflictions till we come to heaven. And it is a part of our Christian meekness to submit to God, and not to mur- mur, because we are not as we would be. But let us rather magnify the mercies of God that works in us any love of good things, and that he vouchsafes us any beginnings.
99. As noblemen's children have tutors to guide them, so God's chil- dren have the Spirit telling them. This you should do, and that you should not do. The Spirit not only changeth, but leads forward unto holiness. Wicked men have the Spirit knocking, and fain would enter, but they will not hear ; but God's children have the Spirit dwelling in them.
100. A Christian is now in his nonage, and therefore not fit to have all that he hath a title to. But yet so much is allotted to him as will con- duct him, and give him a passage to heaven. If therefore he be in want he hath contentment, and in suffering he halh patience, &c. All things are his, as well what he wants as what he hath.