which accompanies them Yet notwithstanding all these causes of grief or fear our causes of praise are both more and greater and it is no reason that the sense of our own evil should prejudge that acknowledgment of God's goodness yea rather it should stir us up to extol it so much the more Cease not to bemoan the evils of your own hearts but withal forget not to magnifie the riches of his grace who hath given himself for you and to you These two will not hinder one another but the due intermixture of them will make a very good harmony And the fruit of them will be this you shall have still more cause to praise and less to complain When the Lord shall find you humble acknowledgers of his grace he will delight to bestow more grace upon you and will subdue those iniquities for you which you cannot and though he is pleased to do it but gradually by little and little yet in the end the conquest shall be full and then he who is the Author and Finisher of your Faith tho â—t is his own work yet because it is done in you he shall account the Victory yours as obtained by you and give you as Conquerors the Crown of Glory To him that overcometh saith he will I give to sit with me in my Throne c. There is nothing here but from free grace the courage and strength to fight in this Spiritual warfare the victory by fighting and the Crown by Victory flow all from that Fountain In all these things we are more than Conquerors saith the Apostle but how Through him that loved us Therefore if we desire to be such let us humble our selves before the Throne of grace intreating both for grace and glory in the Name of Christ our Mediator Cant. I. 3. Because of the Savour of thy good Ointments Thy Name is as Ointment poured forth Therefore do the Virgins love thee THE natural workings and desires of things are agreeable to their being The Beasts according to their sensitive Life seek those things that tend to the good and preservation of that Life and affect nothing higher than those and they are satisfied Man except such as are in the lowest Stage and border upon the Beasts finds Nature even corrupt Nature raising him to higher desires and designs And yet of the best of them the Apostles maxim holds true They that are after the Flesh mind the things of the Flesh and yet he subjoins the excellency of some Men beyond the best naturalist They that are after the Spirit the things of the Spirit Rom. 8. 5. They must be confined to things natural but are strongly moved towards Spiritual blessings and Christ the Sum of them And having once tasted of his sweetness can say Because of the savour of thy good Ointments c. They that are elevated to a supernatural Being can admit nothing into competition with his love and this it is that lies under these words Because of the savour of thy good Ointments c. Numbers have promiscously been his guests at this time and the greatest number think they came to good purpose but know that you are so far from partaking of Christ in the Sacrament that you have not so much as smelt his Perfumes if you be not strongly taken with his love Great are the Praises and many the Duties you owe him for so rich favours and therefore shew your good will and endeavour some payment But know that none of them are current except they be stampt with Love if you love not you do nothing all your Labours and Services without it are as so many Cyphers they amount to just nothing And with it the meanest of them will find acceptance You have briefly in the words Christ's loveliness and the Christians love the former the cause of the latter both couched under borrowed Terms according to the whole strain of this allegorical Song to which the true Experimental knowledge of this Divine love is the best Commentary In all Love Three things are necessary 1 Some goodness in the object either true and real or apparent and seeming to be so for the Soul be it never so evil can affect nothing but what it takes some way to be good 2 There must be a knowledge of that goodness for the most excellent things if altogether unknown affect not 3 There must be a suitableness or agreement of that good thing with the nature of those which should affect it otherwise indeed how good soever it is it is not good to them Now all these we have clearly in this Love 1 The goodness the excellency of Christ exprest by precious Ointments 2 The manifestation and making of it known signified by the pouring forth of his Name 3 His fitness and congruity with them here mentioned under this denomination Virgins such as have the senses of their Souls not stopt with the pollutions of the World but Pure and Active and therefore as the Apostle speaks Heb. 5. 14. exercised to discern good and evil These three requisites thus happily met must needs produce Love Therefore the Virgins love thee Because of the savour of thy good Ointments How true is the Apostles word when he calls Christ the Believers All things and that radical grace of Faith because it apprehends Christ hath a kind of universality and it is reasonable too it alone being to the Soul what all the five senses are to the Body It is the eye and the Mouth a wonderful Eye It sees him that is invisible Heb. 4. 27. The Mouth it tastes that the Lord is gracious 1 Pet. 2. 3. Yea take these two both together in one place Psal. 34. 8. O taste and see that the Lord is good 'T is the Souls Ear for what else is meant when it is said He that hath an Ear to hear let him hear And was it not that touch which Christ took special notice of and with good reason distinguished it from the common touch of the multitude that was crowding about him That touch alone draws vertue from him Some hath touched me for there is a vertue gone out of me And lastly as it is all those other senses and Christ its object in Reference to them all so here in its Smelling it finds the savour of his fragrant graces and by that works love Because of the savour c. What strange odds is there betwixt the opinion of Christ's Spouse and the World that knows him not They wonder what she sees in him desirable she wonders that they are not all ravisht with his excellencies They prefer the basest vanities in the World before him she finds the choicest and richest things in the World too mean to resemble the smallest part of his worth See in this Song how busily and skilfully she goes to all the Creatures and Crops the rarest peices in Nature and Art to set forth her well Beloved and seems to find them all too poor for her purpose one while she
have been to have our share in it for the refreshment and curing of our Souls Nor shall any that came thus be disappointed and if not presently yet most certainly and that in due time they shall find the sweet fruits of it You have heard many ways how the Name of Christ is poured out yet there is one more without which all the rest are ineffectual It is this The secret and powerful working of the Spirit of God in the Soul The Ordinances and means of Salvation do indeed pour forth the Name of Christ round about a Man but till the Spirit concur with them not one drop falls within the Soul and is he not so much the more miserable that hears much of Christ and partakes nothing of him Yes surely a Man may have much common knowledge of Christ and may understand well yea may Preach well concerning his Worth and Graces and yet not love him But there is a particular knowledg of him by the Infusion of the Spirit and where the smallest measure of this is it presently wins the affection There is a shedding abroad of the love of God in onr hearts that the Apostle speaks of Rom. 5. 5. and this draws us after him for our love to God is nothing else but the reflexion of his love to us So then though many hear of Christ yet because there are but few that have this special knowledge of him therefore it is that so few do truly esteem of him and love him and they are such as are here called Virgins And that 's the third thing The Virgins Similitude and Conformity of Natures begets Friendship pure Affections delight in a pure Object and makes them such for the truth is Christ doth not find men naturally suitable to himself but as he took on our Nature so he washeth away the sinfulness of our Nature which he took not on and makes us that way conformable to his Nature and they that are so changed though they were formerly lovers of Sin yet by Conversion which is called Regeneration they are born again and so become not only Chaste but even Virgins spiritually for by Virgins here are not meant such as Romish Votaries fancy them to be No this Virginity may well consist with any lawful State of Life These Virgins are such as be truly Holy and pure in Heart and Life who though they are not perfectly free from all sin yet have they affection to no sin these are singularly delighted with the smell of Christ's Name and Graces while the Voluptuous Person and the Prophane Worldling dislikes and despises it The Virgins they bestow their affection whole and entire upon Christ. How grosly do you delude your selves that make your hearts Dens of Pride filthy Lust Malice and Envy and thousands of Vanities and yet think to find a corner in them to lodge Christ too Truly you would both straiten him in room and give him very bad Neighbours No they that think not a whole heart too little for him shall never enjoy him The Virgins love thee Grace destroys not the natural passions of the Soul but corrects them only by destroying their Corruption and so they become not only not contrary to Grace but are made the subject and seat of Grace This of Love which is the chief of them we see it abolisheth not but rectifies it recalling it to its due object and turning it into the right channel by which it may empty it self into the Ocean of Goodness And this love may well consist with the purity of Virgins yea it is this love that purifies and makes them such The Virgins love but whom Thee and it is as reasonnable a love as it is pure Therefore they love thee because thou hast made them in some measure apprehensive of thy worth which commands the love of all that know it not a cold and indifferent affection but a superlative ardent love far over-topping all their other desires And good reason since Christ doth infinitely and beyond all comparison surpass all other things desirable Ask your own hearts if you love Christ thus for if not thus you love him not at all The Apostle St. Paul's love was of this size Phil. 3. 7 8. But what things were gain to me those I counted loss for Christ yea doubtless and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lerd for whom I have suffered the loss of all things and do count them but dung that I may win Christ. Thus love will not only undergo difficulties and sufferings for Christ without either repining or fainting but it will even be glad to meet with them as opportunity is to exercise and testifie it self hard things will seem most easie for his sake and bitter things exceeding sweet In a word To him that loves â—ca 〈…〉 is impo 〈…〉 Love is the leading passion of the Soul all the rest conform themselves to it Desire and Hope and Fear Joy and Sorrow If then you love Christ the desires and breathings of your Soul after him are strong and earnest if he withdraw himself or appear angry if either you see him not or see him look discontented your grief will be so deep that it cannot be allayed by any worldly imployments yet upon some former tokens of his love which is known to be unchangeable Hope will uphold the Soul till the beams of his Grace scatter the Cloud and break through Though our Joseph seem strange and speak roughly for a while he cannot long refrain discovering his affection Again love you him unspeakable will be your joy when he smiles upon you as great will be your delight in possession as your desire is in pursuit And while you have his presence it will be too hard a task for any affliction to dismay you Have you indeed heard Christ speak comfortably to you this day at his Holy Table How will this enable the Soul and arm it against dangers and distracting distrustful fears Perfect love casteth out fear saith St. John that is all base and servile fear but there is one fear that 's in no heart but where love begets it fear to offend You know how wary and loth men are naturally to displease those they love therefore it is that love to Christ and a careful observing of his Commandments are inseparable Companions yea Love it self is the fulfilling of the Law for it gives up the heart to God and consequently the whole man Then there is no return of duty which your receiving of Christ calls for and what doth it not call for there is none I say but is comprised under this one of Love Do you owe him praises Yes surely then love him that will stir you up to praise him You never knew but where much love was in the heart it made the tongue ready and active upon all occasions to praise the party loved Love will entertain small courtesies with great thanks much more
where the benefit so far exceeds all possible thankfulness Ought you to serve and obey him Doubtless he hath for that purpose redeemed you with his precious Blood And truly there is no obedience nor service so full and so cheerful as that which flows from love Should you study conformity to Christ and labour to be like him Yes for this is to walk worthy of Christ then there is nothing assimulates so much as Love Men delight in their society whom they love and by their society they do insensibly contract their customs and become like them These Virgins that love Christ for his Graces they love to converse with him and by conversing with him they receive of his Graces and have a smell of his Persumes Not only do they by the smell of his Garments or such imposed Rights obtain the blessing but likewise smell like him by the participation of sanctifying Grace of his Wisdom and Holiness in a pure and godly Conversation abstaining from the impure Lusts and Pollutions of the World of his Meekness and Humility Never think that one and the same Soul can have much Pride and much of Christ ever the more Grace a man hath the more sense hath he likewise of his own unworthiness and Gods free mercy and consequently the more humility If you love Christ you cannot chuse but be like him in love to your Brethren This is expresly compared by the Psalmist to the precious Ointment poured upon Aaron's head that ran down to the very skirts of his Garments Our Head and High Priest the Lord Jesus hath incomparably testified his love to Believers whom he is pleased to call his Brethren they are far from equalling him either in love to him or one to another but they do imitate him in both This is his great Commandment That we love one another even as he loved us which is exprest both as a strange motive and a high example 'T is not possible that a Spirit of Malice and implacable Hatred can consist with the love of Christ. Finally should you be ready to suffer for Christ Yes Then love is that which will enable you and if you were inflamed with this fire then though burned for him that fire would only consume your dross and be soon extinguished but this would endure for ever By these and the like Evidences try whether you indeed love the Lord Jesus Christ and by these fruits You that profess to love him testifie the sincerity of your love and be assured that if you be now found amongst these Virgins that love him you shall one day be of the number of those Virgins that are spoken of Rev. 14. 3 4. that sing a new Song before the Throne of God If you hate the defilements of the World and be not polluted with inordinate affection to the Creature it shall never repent you to have made choice of Christ he shall fill your hearts with peace and joy in believing When you come to his House and Table he shall lend you home with Joy and sweet Consolation such as you would not exchange with Crowns and Scepters and after some few of these running Banquets here below you shall enter into the great Marriage Supper of the Lamb where Faith shall end in sight and Hope in possession and Love continue in perpetual and full Enjoyment where you shall be never weary but for ever happy in beholding the face of the Blessed Trinity To whom be Glory Amen SERMON IX PREFACE HOW true is that word of our Saviour who is truth it self Without me ye can do nothing severed from me as that branch that is not in me They that are altogether out of Christ in Spiritual Exercises do nothing at all 'T is true they may Pray and hear the Word yea and Preach it too and yet in so doing they do nothing nothing in effect They have the matter of good actions but it is the eternal Form gives being to things they are but a number of empty words and a dead service to a living God for all our outward performances and worship of the Body is nothing but the body of worship and therefore nothing but a Carkass except the Lord Jesus by his Spirit breath upon it the breath of life Yea the Worshipper himself is Spiritually Dead till he receive Life from Jesus and be quickned by his Spirit If this be true then it will follow necessarily That where numbers are met together as here pretending to serve and worship God yet he hath very few that do so indeed the greatest part being out of Christ and such being without him they can do nothing in his service Rom. VIII 7. Because the carnal mind is enmity against God for it is not subject to the Law of God neither indeed can be THE ordinary workings and actions of Creatures are suitable to their Naure as the ascending of light things and the moving of heavy things downwards so the vital and sensitive actions of things that have life and sense The reasonable Creature 't is true hath more liberty in its actions freely chusing one thing and rejecting another yet it cannot be denied that in acting of that liberty their choice and refusal follow the sway of their nature and condition as the Angels and glorified Souls their nature being perfectly holy and unalterably such They cannot sin they can delight in nothing but in obeying and praising that God in the enjoyment of whom their happiness consisteth still ravish'd in beholding his face The Saints again that have not yet reach'd that home and are but on their Journey they are not fully defecated and refined from the dross of Sin there are in them two parties Natural Corruption and Supernatural Grace and these keep a strugling within them but the younger shall supplant the elder Grace shall in the end overcome and in the mean while though it be not free from mixture yet it is predominant The main bent of a renewed Man is Obedience and Holiness and any action of that kind he rejoyces in but the Sin that escapes him he cannot look upon but with regret and discontent But alas they that be so minded are very thin sown in the World even in Gods peculiar Fields where the Labourage of the Gospel is and the outward profession of true Religion unanimously received Yet the number of true Converts Spiritual-minded Persons is very small the greatest part acting Sin with delight and taking pleasure in Unrighteousness living in disobedience to God as in their proper Element and the reason is The contrariety of their Nature to our Holy Lord. The carnal mind is enmity against God The mind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Some render it the Prudence or Wisdom of the Flesh. Here you have it The Carnal Mind but the word signifies indeed an act of the mind rather than either the faculty it self or the habit of Prudence in it so as it discovers what is the frame of both those The minding as it
little Rivulet running a while in its own Channel in the foregoing Discourse falls here in again to the main Current of the Doctrine of Love begun in the former Chapter And here he chooses adapting it to the strain of the Discourses immediately foregoing it to express this under the Notion of a Debt Owe nothing but Love 1. Other Debt removed Owe nothing That is be not willing to continue Debters of any thing to any by undue retaining of such things which being paid are not owing 2 This is a constant Debt that you must still pay and yet still owe Love and the reason added is most enforcing that we be willing and continue both Payers and yet Debters of it the dueness of it appears in this That the Law requires it and the compleatness of it That it is all the Law requires Love is the fulfilling of the Law which is amplified in the two subsequent verses This is most fully true take Love fully as it looks on its full Object God and Man and so it is the fulfilling of the whole Law that relates to those two in its Two Tables Take it particularly as acting towards men as here it its and so it fulfills that part of the Law that whole Table that respects Man the most of those Commandments are expressly here set down and the omission of one is fully supplied by that additament if there be any other Then again it is cleared by the common aim and result of them all to keep our Neighbour undamaged and that Love doth most surely and fully therefore fulfills all That negative work no ill answers the strain of all the Commandments which is to defend our Neighbours from our ill being most of them such and all of them such that are here specifi'd yet both they and this sum of them involving the contrary working of all possible good to our Neighbour in which still Love suits it nothing being both more averse from wrong and more active in good than Love as the same Apostle hath it 1 Cor. 13. Besides that it cannot do no not so much as think evil it is naturally carried to bounty and kindness and cannot cease from doing good a Plant that is fruitfull all the Year long The Apostle hath very good Authority for this abridgment of the Law our Saviour himself Matth. 22. 40. and he takes it out of the Books of the Law themselves and certifies us that it is the substance and sum both of Law and Prophets Were this Love absolutely perfect the fulfilling of the Law would be so too and where it is sincere as the Apostle requires it there is a Sincere and Evangelical Obedience or fulfilling of the Law In the Text consider 1 The largeness of its Object 2 The largeness of its Acting 3 The height of its true Original First So far as thou canst acquit thy self owe nothing else to any but Love owe that to all not alike familiar Convâ—rse necessarily to all nor alike measure of benefiâ—ence nor alike degree of love but yet love alike sincere and real to all not either a false or an empty fair Carriage but holy Christian Love Love rooted in thy heart and springing up in thy actions even towards all men as thy opportunity and ability serves thee and their condition requires of thee not hating noâ— despising any for their poverty in Estate or deformity of Body or defects of Mind nor for that which works most on men Injuries done to thy self all they can do cannot give thee an acquittance or free thee of this Debt of Love for thou art bound to another This is the Rule of Jesus Christ and the Badg of Christians to love their very Enemies but this oh how rare How few attain it Yea how few endeavour it On the contrary it is by many given over as a desperate impossible business they judging of it not according to that Spirit of Christ that is his but according to the Corrupt rancour and bitterness of their own natural perverse Spirits yea and too many disdain it as a poorness and sheepishness of Spirit to suffer and forgive be it so yet such a Sheepishness as makes a man like Jesus Christ who as a Sheep before the Shearers is Dumb so he opened not his mouth when his heart within was compassionate towards them as appeared when he opened it concerning them Father forgive them for they know not what they do This is true greatness of Spirit to partake of His that is the highest and best of Spirits and is the Spirit of Meekness and Love How much is this above the common Spirit of the World Truly base and poor is that which is discomposed and put out of frame with every touch whereas this is mighty and triumphs indeed over all provocations and injuries 2. Let us consider the largeness of its acting it goes through the Law fulfils it all That command that is first in the second Table that is not here exprest is it not Love that makes all concerned in it to fulfil it That produceth Mildness and Moderation in Superiours and Faithfulness and willing Obedience in Inferiours makes both Authority and Subjection sweet and easie where Love commands and Love obeys And for the next Thou shalt not kill Doth not Love as the Sun beams put out the fire by its Divine heat eat out the Earthy yea the Infernal fire of fixed Malice or rash Anger that burns naturally in the hearts of men Such anger is called Brutish Ezek. 21. 31. Burning or Brutish And on the contrary Prov. 17. 27. The ambiguity is happy of an excellent or of a cool Spirit for the cool Spirit is so cool from base passion but burning truly with this Love and then is by very small and many times meerly imaginary causes so easily blown up and that flames forth into gross Murders or at least such Injuries and Violences or Contentions and Revilings as go in Gods account and are writ down in his Book for Murders And he doth not mis-judge nor misname things but they are really what he accounts them Love can generously pass over these things about which Folly and Pride make such a noise Oh! can I bear this and that and thou wouldest by so saying speak thy stout heartedness Fool is this stoutness and strength Is it not rather the greatest weakness to be able to bear nothing Have not the weakest persons much of that kind of stoutness and strength who are the soonest moved and disquieted Women and Children and Sick or Aged Persons But Love Christian Love to thy Brother makes the mind truly strong and composed not easily stir'd against him for every trifle nay nor for greater matters Love can endure much yea all things says the Apostle 1 Cor. 13. hath strength to stand under them and stand firm whereas base minds void of Love break all to pieces under a very small weight bears all as the supporters of a strong and firm Building or rather
that obey not the Gospel of our Lord Jesus Christ. And if there be any that think to shroud unpunished amongst the thickets of ignorance especially amidst the means of knowledge take notice of this though it may hide the deformity of Sin from your own sight for a time it cannot palliate it from the piercing eye nor cover it from the revenging hand of Divine Justice As you would escape then that wrath to come come to Wisdom's School and how simple soever ye be as to this World if you would not perish with the World learn to be wise unto Salvation And truly its mainly important for this effect That the Ministers of the Gospel be active and dexterous in imparting this Wisdom to their people If they would have their Conversation to be Holy and Peaceable and Fruitful c. The most expedient way is once to principle them well in the fundamentals of Religion for therein is their great defect how can they walk evenly and regularly so long as they are in the dark one main thing is to be often pointing at the way to Christ the Fountain of this Wisdom you bid them be Cloathed and Cloath them not How needful then is it that Pastors themselves be Seers indeed as the Prophets were called of old not only Faithful but wise dispensers as our Saviour speaks St. Luk. 12. 42. That they be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 able and apt to Teach 1 Tim. 3. 2. Laudible is the prudence that trys much the Churches Store houses the Seminaries of Learning but withal it is not to be forgot that as a due Furniture of Learning is very requisite for this employment so it is not sufficient When one is duly enriched that way there is yet one thing wanting that grows not in Schools except this infused Wisdom from above season and sanctifie all other endowments they remain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 common and unholy and therefore unfit for the Sanctuary amongst other weak pretences to Christs favour in the last day This is one We have Preached in thy name yet says Christ I never knew you surely then they knew not him and yet they Preacht him Cold and Lifeless though never so fine and well contrived must those Discourses be that are of an unknown Christ. Pastors are called Angels and therefore though they use the secondary helps of knowledge they are mainly to bring their message from above from the Fountain the head of this pure Wisdom Pure If it come from above it must needs be pure originally yea it is formally pure too being a main treat of God's renewed Image in the Soul By this Wisdom the Understanding is both resigned and strengthened to entertain right conceptions of God in his nature and works And this is primarily necessary that the mind be not infected with false opinions in Religion if the Spring-head be polluted the Streams cannot be pure it s more important then men usually think for a good life But that which I suppose is here chiefly intended is that its effectively and practically pure it purifies the heart Act. 15. 9. said of Faith which in some sense and acceptation differs not much from this Wisdom and consequently the Words and Actions that flow from the heart This Purity some render Chastity The Wisdom from above is chaste 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word is indeed often so taken and includes that here but it is too narrow a sense to restrict it to that only It is here an universal detestation of all impurity both of Flesh and Spirit as the Apostle speaks 2 Cor. 7. 1. Pride Selflove Profanness of Spirit and Irreligion though they do not so properly pollute the Body as carnal uncleaneness yet they do less defile the Soul and make it abominable in the sight of God Those Apostate Angels called unclean Spirits are uncapable of bodily defilement tho'indeed they tempt and inveigle Man to it their own inherent pollutions must need be spiritual for they are Spirits Idolatry in Scripture goes often under the name of Fornication and Adultery and indeed these Sins may mutually borrow and lend their names the one to the other Idolatry may well be called Spiritual unchastity and unchaste Love carnal Idolatry earthly mindedness likewise is an impurity of the Soul in the Apostles phrase Covetousness is Idolatry and so a spiritual pollution yea it may well share with Idolatry in its borrowed name and be called Adultery too for it misbestows the Souls prime affection upon the Creature which by right is God's peculiar This Purity that true Wisdom works is contrary to all pollution We know then in some measure what it is it rests to enquire where it is and there is the difficulty it is far easier to design it in it self then to find it among men Who can say I have made my heart clean Prov. 20. 9. Look upon the greatest part of Mankind and you may know at first sight that Purity is not to be lookt for among them they suffer it not to come near them much less do dwell with them and within them they hate the very semblance of it in others and themselves delight in Intemperance and all manner of Licentiousness like foolish Children striving who shall go furthest into the mire these cannot say they have made clean their hearts for all their Words and Actions will bely them If you come to the meer Moralist the World 's honest man and ask him it may be he will tell you he hath cleansed his heart but believe him not It will appear he is not yet cleansed because he says he has done it himself for you know there must be some other besides man at this Work Again he rising no higher than Nature hath none of this Heavenly Wisdom in him and therefore is without this Purity too But if you chance to take notice of some well skilled Hypocrite every thing you meet with makes you almost confident that there is Purity yet if he be strictly put to 't he may make some good account of the pains he hath taken to refine his Tongue and his publick Actions but he dare not say he hath made claan his heart it troubles his peace to be askt the question He never intended to banish Sin but to retire it to his innermost and best room that so it might ewell unseen within him and where then should it lodge but in his heart yet possibly because what 's outward is so fair and Man cannot look deeper to contradict him he may embolden himself to say he 's inwardly suitable to his appearance But there is a day at hand that shall to his endless shame at once discover both his secret impurity and his impudence in denying it After these there follows a few despised and melancholly persons at least as to outward appearance who are almost always hanging down their heads and complaining of abundant sinfulness And sure Purity cannot be expected in these who are so far from it
by their own confession Yet the Truth is that such Purity as is here below will either be found to lodge among these or no where Be not deceived think not that they who loath and as they can fly from the unholiness of the World are therefore taken with the conceit of their own holiness but as their perfect Purity of justification is by Christ's Imputed righteousness so likewise they will know and do always acknowledge that their inherent holiness is from above too from the same Fountain Jesus Christ the Wisdom from above is Pure this their engagement to Heaven for it excludes vaunting and boasting and besides that it is imperfect troubled and stained with Sin which is enough to keep them humble Their daily sad experience will not suffer them to be so mistaken their many faults of infirmity cannot but keep them from this presumptuous fault There is a Generation indeed that is Pure in their own 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prov. 30. 12. But they are such as are not washen from their filthiness They that are washed are still bewailing that they again contract so much defilement The most purified Christians are they that are most sensible of their impurity Therefore I called not this an universal freedom from pollution but an universal detestation of it they that are thus Pure are daily defiled with many Sins but they cannot be in love with any Sin at all nor do they willingly dispence with the smallest Sins which a natural Man either sees not to be Sin though his dim moon light discover grosser Evils or if he do see them yet he judges it too much niceness to choose a great Inconvenience rather then a little Sin Again they differ in another particular a natural Man may be so far in love with vertue after his manner as to dislike his own faults and resolve to amend them but yet he would think it a great weakness to sit down and mourn for Sin and to afflict his Soul as the Scripture speaks The Christians repentance goes not so lightly there is a great deal more work in it 2 Cor. 7. 11. There is not only Indignation against impurity but it proceeds to revenge The Saints we read of in Scripture were ashamed of their impurity but never of their tears for it Let the World enjoy their own thoughts and account it folly yet sure the Christian that delights in purity seeing he cannot be free from daily Sin when he retires himself at night is then best contented when his eyes serve him most plentifully to weep out the stains of the by-past day yet he knows withal that it is only his Redeemers blood that takes away the guilt of them This is the condition of those that are truely though not yet fully cleansed from the pollutions of the World by the Spirit of Wisdom and Purity What mean they then that would argue themselves out of this Number because they find yet much dross left and that they are not so defecated and refined as they would wish to be On the contrary this hatred of pollution testifies strongly that the contrary of it Purity is there And though its beginnings be small doubt not it shall in the end be victorious The smoaking of this flax shews indeed that there is gross matter there but it witnesseth likewise that there is fire in it too and though it be little we have Christ's own word for it that it shall not be quenched and if he favour it no other Power shall be able to quench it You find not indeed absolute holiness in your persons nor in your best performances yet if you breath and follow after it if the pulse of the heart beat thus if the main current of your affection be towards Purity if Sin be in you as your disease and greatest grief and not as your delight then take courage you are as pure as Travellers can be and notwithstanding that impure Spirit Satan and the impurity of your own Spirits vex you daily with temptations and often foil you yet in despite of them all you shall arrive safe at home where perfection dwells Wisdom from above is Pure Be ashamed then of your extream folly you that take pleasure in any kind of uncleanness especially seeing God hath reformed and purged his House amongst us you that are or should be his living Temples remain not unreformed If you do Church-Reformation will be so far from profiting you that as a clearer light it will but serve to make your impurity both more visible and more unexcusable If you mean that the Holy Ghost should dwell with you entertain him avoiding both spiritual and fleshly pollutions The word here used doth more particularly signifie Chastity and certainly where ever this Wisdom from above is this comely grace is one of her attendants whatever any have been in times past let all be perswaded henceforth to mortifie all lustful and carnal affections know that there is more true and lasting pleasure in the contempt of unlawful pleasures then in the enjoyment of them Grieve not then the good Spirit of God with Actions or Speeches yea or with thoughts that are impure The unholy Soul like the mystical Babylon Apoc. 13. makes it self a Cage of unclean Birds and an habitation of filthy Spirits and if it continues to be such it must when it dislodges take up its habitation with cursed Spirits for ever in utter darkness But as for those that are sincerely and affectionately Pure That is Pure in heart our Saviour hath pronounced their begun happiness Blessed are they that are Pure in heart and assured them of full happiness for they shall see God This Wisdom is sent from Heaven on purpose to guide the Elect thither by the way of Purity And mark how well their Reward is suited to their Labour their frequent contemplating and beholding of God's purity as they could while they were on their Journey and their labouring to be like him shall bring them to sit down in Glory and to be for ever the pure beholders of that purest object They shall see God what this is we cannot tell you nor can you conceive it But walk Heavenwards in purity and long to be there where you shall know what it means for you shall see him as he is Now â—o that blessed Trinity be praise for ever SERMON II. PREFACE I Will return to my place saith the Lord by his Prophet till they acknowledge their Offence and seek my Face In their affliction they will seek me early The Father of Mercies hides himself from his Children not to lose them but that they may seek him and may learn having found him to keep closer by him than formerly He threatens them to keep them from punishment if his threatning work submission it s well if not he punishes them gently to save them from destruction He seeks no more but that they acknowledge their offence and seek his Face wounderful Clemency for who can
the Descriptions of two several Women the one riding in State arrayed in Purple deckt with Gold and precious Stones and Pearl Rev. 17. 3. The other in rich attire too but of another kind Cloathed with the Sun and a Crown of twelve Stars on her head the others decorement was all Earthly this Womans is all celestial what need she borrow Light and Beauty from precious Stones that 's Cloathed with the Sun and Crowned with Stars she wears no sublunary Ornaments but which is more noble she treads upon them the Moon is under her Feet now if you know as you do all without doubt which of these two is the Spouse of Christ you can easily resolve the question The truth is those things seem to deck Religion but they undo it Observe where they are most used and we shall find little or no substance of Devotion under them as we see in that Apostate Church of Rome This Painting is dishonourable for Christ's Spoâ—se and besides it spoils her natural Complexion The superstitious use of Torches and Lights in the Church by day is a kind of shining but surely not commanded here No it is an affront done both to the Sun in the Heaven and to the Sun of Righteousness in the Church What is meant then when the Church is Commanded to shine or be enlightened These two readings give the entire sense of the word first for having no light of her self she must receive light and then shew it be enlightened and then shine she is enlightened by Christ the Sun of Righteousness shining in the Sphere of the Gospel This is that Light that comes to her and the Glory of the Lord that arises upon her hence she receives her Laws and Form of Government and her shining is briefly the pure exercise of those and conformity to them And the personal shining of the several Members of a Church is a comely congruity with pure worship and discipline and it is that which now is most needful to be urged every Christian Soul is personally engaged first to be enlightened and then to shine and we must draw our Light for our selves from that same source that furnishes the Church with her publick Light There is a word in the Civil Law Uxor fulget radiis mariti the Wife shines by the rays of her Husbands Light Now every faithful Soul is espoused to Christ and therefore may well shine seeing the Sun himself is their Husband he adorns them with a double Beauty of Justification and Sanctification By that they shine more especially to God by this to Men And may not these two be signified by a double Character given to the Spouse in the Cant. 6. 20. She is fair as the Moon and clear as the Sun The lesser Light is that of Sanctification Fair as the Moon That of Justification the greater by which She is as clear as the Sun The Sun is perfectly Luminous but the Moon is but half enlightened so the Believer is perfectly justified but sanctified only in part his one half his flesh is dark and as the partial illumination is the reason of so many changes in the Moon to which changes the Sun is not subject at all so the imperfection of a Christians holiness is the cause of so many waxings and waneings and great inequality in his performances whereas in the mean while his Justification remains constantly like it self This is imputed that inherent The Light of Sanctification must begin in the understanding and from thence be transfused to the affection the inferiour parts of the Soul and from thence break forth and shine into Action This is then the nature of the Duties Arise and Shine The Universality of the subject which was the second head is this That every Man that knows Christ is here engaged to shine too neither grandeur exempts from the duty of shining nor doth meanness exclude from the priviledge of shining Men of low condition in this World need not despair of it for it is a spiritual Act great Men need not despise it for it is a noble Act to shine by Christ's Light In the 3 verse of this Chap. it is said to the Church Kings shall come to the brightness of thy rising To what end but to partake of her Light and shine with her And indeed the regal attire of Christ's Righteousness and the white Robes of Holiness will exceeding well become Kings and Princes Give the King thy Judgements O Lord and thy Righteousness to the King's Son The Third and Last thing propounded was the force of the reason that Christ's presence engages to Arise and shine wherein it is supposed that Christ declared in the Gospel is the Light which is said here to come and the Glory of the Lord which is said to be risen so that now it should be more amply cleared how Christ is Light and the Glory of the Lord and what his coming and rising is but of these afterwards I shall close now with a word of exhortation Arise then for the Glory of the Lord is risen The day of the Gospel is too precious that any of it should be spent in sleep or idleness or worthless business worthless business detains many of us Arise immortal Souls from moyling in the dust and working in the Clay like Egyptian captives Address your selves to more noble work there is a Redeemer come that will pay your ransome and rescue you from such vile service for more excellent employment It is strange how the Souls of Christians can so much forget their first original from Heaven and their new hopes of returning thither and the Rich price of their Redemption and forgetting all these dwell so low and dote so much upon triffles how is it that they hear not their well beloved's voice crying Arise my love my fair one and come away Though the eyes of true Believers are so inlightened that they shall not sleep unto death yet their spirits are often seized with a kind of drowsiness and slumber and sometimes even then when they should be of most activity The time of Christ's check to his three Disciples made it very sharp tho'the words are mild What could you not watch with me one hour Shake off believing Souls that heavy humour Arise and satiate the eye of faith with the contemplation of Christ's Beauty and follow after him till you attain the place of full enjoyment And you others that never yet saw him Arise and admire his matchless excellency The things you esteem great are but so through ignorance of his greatness his brightness if you saw it would obscure to you the greatest splendor of the World as all those Stars that go never down upon us yet they are swallowed up in the surpassing light of the Sun when it arises Stand up from the dead and he shall give you light Arise and work while it is Day for the Night shall come wherein none can work says our Saviour himself Happy are
Jo. 13. as it is said of the Ointment that Mary poured upon his feet in the foregoing Chapter Job 12. Amongst many other of his gracious Qualities that might be mentioned there is one we cannot but take particular notice of His Love the rather because the fragrant smell of his Graces is here said to beget Love Now you know that one of the strongest attractives of Love is Love Magnes amoris amor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What made him empty himself of his Glory as the Apostle speaks but because he was full of love What made him take on the form of a Servant suffer Heat and Cold and Hunger and Poverty but Love What other was it made him digest the Persecutions Revilings and the contradiction of Sinners but Love But the great wonder of his Love is this He died to become our Life who hath loved me and given himself for me says the great Apostle St. Paul And hereby perceive we the love of God because he laid down his life for us says the beloved Apostle St. John Was it the Nails that held him fast to the Cross when they tauntingly bid him come down No it was his Love that was stronger than Death But all this was nothing to the angry countenance of his Father nor would he ever have ventured upon that if infinite Love had not perswaded him no wonder if the Apostle call it a Love that passeth knowledge That you may know saith he the love of Christ which passeth knowledge Eph. 3. 19. Know it we may and should but we must know withal that we cannot know it fully And this is our comfort that it is greater than we can comprehend for if it were not so it would be less than we stand in need of So much of his Love we may understand as may abundantly inflame our hearts with love to him for this purpose hath he revealed it and made his Name like an Ointment poured out And that 's the second thing His Name That 's the report and manifestation of his Excellencies and if you will take it properly of his Name Jesus and Christ or the Messiah it is true of them for they are significative of these Excellencies Ask an afflicted Conscience if Jesus that is a Saviour be not a precious Word that hath a Sovereign value both a refreshing smell and a healing vertue The Hammer of the Law may break a stony heart in pieces but it is only the blood of Jesus that can soften it and where it is effectually poured either upon a wounded Soul it heals it or upon a hard heart it mollifies it For that other Name Christ well may it be called an Ointment poured out for it signifies his Anointing and that the sweet savour of this Name may effect read but that one passage Isai. 61. 1. The Spirit of the Lord God is upon me because the Lord hath anointed me to preach good tidings c. What inestimable riches of Consolation is there in each of these effects to which Christ was Anointed and yet we find not a word among them all for a proud stiff-necked Sinner Here are good tidings but it is to the meek comfortable binding up but it is for the broken hearted Liberty but it is for Captives and Prisoners groaning under their Chains and desirous to be delivered Not for such as delight in their bondage there is Oil of joy and garments of praise but they are provided for mourning dejected Spirits that need them not to the Impediment On the contrary there is a terrible word interjected in the midst of these Promises The day of vengeance of our God and that is the portion of Christ's Enemies and such are all incorrigible sinners Thus it is at the same Banquet from which you come one may be filled with Spiritual Joy and the very Person that sits next be filled with a secret Curse and return more miserable than he came But let the disconsolate lamenting Sinner lift up his head and behold Christ the Son of God anointed a Prophet to preach Salvation and liberty to such a Priest to purchase it and a King to give it Now the pouring out of this Name is divers Before the coming of the Messiah his Name was poured out in Prophesies and Promises in Types and legal Ceremonies but more fully when the Word was made flesh then Angels and holy Men yea and Women spake clearly of him What was his Fathers voice at his Baptism The Holy Ghosts descending What was his own Preaching and Miracles and Conversation but all the pouring forth of his precious Name And in his Sufferings and Death what think you Was not his Name then poured forth yea his Blood with it Yes truly being extended on the Cross and his Body pierced in divers place his precious Ointments were shed abroad towards all the Quarters of the World their smell both reached Heaven and the visible Earth God the Father as he was said to do in Noahs Sacrifice did much more smell in his Sacrifice a savour of rest appeasing his wrath and all Believers a savour of peace a quieting of their Consciences And as Aâ—omatick Spices when they are pounded out and beaten send forth their sweet smells most liberally so in these his Sufferings did the obedience patience and love and all the Graces and the Name of our Saviour most clearly manifest themselves to the World After he was Dead they Embalmed his Body but they knew not that his own Vertue would do more than all the Ointments and Spices in the World could do not only by preserving his Body from Corruption but by raising it the third day And truly after his Resurrection his own Disciples knew his Name better than ever before and yet more fully after his Ascention when the Holy Ghost came down upon them which was poured from Heaven on them for this very end That they might pour forth Christ's Name to the ends of the Earth Act. 2. 8. And they did so carrying this precious Treasure in Earthen Vessels as that Elect Vessel St. Paul speaks And ever since God hath continued the pouring forth of this Name by the Ministry and Preaching of the Gospel 'T is true there are too many of those that are employed in this work that seek themselves and their own ends rather than his Glory whom they Preach And they that are more upright the very best of them are sinful Men but how mean and unworthy soever they be despise not the Gospel let the sweet Name which they pour forth prevail for it self that so you may reverence and love it if you would have Salvation by it and there is no other Name under Heaven by which that can be obtained As this Name is poured forth in the Gospel Preached so in the Sacraments annexed to it and particularly in this when the Bread is broken and the Wine poured out And was not this the earnest desire of the Receivers of it this day it should
should easily confess nor I think can any deny it but that there is in the very ruines of our Nature some Character left of a tendency to God as our chief and only satisfying good which we may call a kind of love and when we hear him spoken of find it flutter and stir and hence men so abhor the imputation of hating God and being enemies Yet this is so smothered under sensuality and flesh that until we be made spiritual nothing appears but practical and as they call it Interpretative Enmity There is one thing stains them enough they were all as that Father speaks Animalia Gloriae They aimed not in their study of Vertue at God's glory but at their own and is not that quarrel enough and matter of enmity Says not he My glory I will not give unto another c. But that is most useful for you to convince you of that too good conceit men have of their natural condition you would take it hardly the most prophane of you all if any should come to you in particular and tell you you are an enemy to God But I answer there is none of you if you believe the Scriptures but will confess that all men are naturally such and therefore except we find in our selves a notable alteration from the condition of Nature we must take with it that we are Enemies yea Enmity to God Of strangers to become acquainted with him yea which is more of enemies to become friends is a greater and more remarkable change than to be incident to a man without any evidence and sign of it I know there is very great variety in the way and manner of Conversion and to some especially if it be in their tender years Grace may be instilled and dropt in as it were insensibly But this I may confidently say that whatsoever be the way of working it there will be a wide and apparent difference betwixt friendship with God and the condition of Nature which is Enmity against him Do not flatter your selves so long as your minds remain Carnal ardent in love to the World and cold in love to God Lovers of pleasures more then of God as the Apostle speaks You are his Enemies for with him there is no neutrality That which they say taxing it as a weakness in the Sex Aut amat aut odit nihil est tertium is in this case necessarily true of all And this is Gods peculiar that he can judge Infallibly of the inside those shadows of friendship men use one with another will not pass with him deceived he cannot be but men may easily and alas too many do deceive themselves in this matter to their own ruin We may learn hence how deep Sin goes in our Nature and consequently that the cure and remedy of it must go as deep That all the parts of our Bodies and powers of our Souls are polluted originally our very mind and conscience as the Apostle speaks for it is immersed in flesh and inslaved to flesh naturally and therefore goes under its name We are become all flesh That is the spring of our mischiefs we have lost our likeness with our Father the Father of Spirits the purest and most Spiritual Spirit till renewed by participation of his Spirit on our Flesh. And it is the Errour not only of Natural Men but somewhat of the Godly too that in Self-reformation they set themselves against actual sin but they lay not the Ax to the root of the Tree this root of bitterness this our inbred and natural enmity against God And till this be done the lopping off of some branches will do no good while the root is in vigour those will grow again and possibly faster than before Bewail every known act of sin as much as you can for the least of them deserves it but withal let the consideration of them lead you into thoughts of this seed of Rebellion the wickedness of our Nature that takes life with us in the Womb and springs and grows up with us and this will humble us exceedingly and raise our Godly sorrow to a higher tide We find David taketh this course Psal. 51. 5. where he is lamenting his particular sin of Adultery and Murder it leads him to the sinfulness of his Nature I was shapen in Iniquity and in sin did my Mother conceive me or warm me which he mentions not to extenuate and diminish his sin no he is there very far from that strain but adds it as a main aggravation Indeed the power of Original Sin in the Regenerate is laid very low yet not altogether extinct which they find often to their grief and makes them cry out with our Apostle in the former Chapter O wretched man that I am who shall deliver me from this body of death The Converted are already delivered as he adds from the Dominion of it but not from the Molestation and Trouble of it though it is not a quiet and uncontroulled Master as it was before yet it is in the House still as an unruly Servant or Slave ever vexing and annoying them And this Body of Death they shall have still cause to bewail till Death release them This Leprosie hath taken so deep in the Walls of this House that it cannot perfectly be cleansed till it be taken down and it is this more than any other sorrows or afflictions of life that makes the Godly man not only content to die but desirous longing with our Apostle To be dissolved and be with Christ which is far better As this teaches us the misery of Mans Nature so it sets off and commends exceedingly the riches of Gods Grace Are men naturally his Enemies Why then admire his patience and bounty a little and then we will speak of his Saving-Grace Could not he very easily ease himself of his Adversaries as he says by the Prophet Wants he power in his right hand to find out and cut off all his Enemies Surely no not only he hath power to destroy them all in a moment but the very withdrawing of his hand that upholds their being though they consider it not would make them fall to nothing yet is he pleased not only to spare Transgressours but to give them many outward blessings rain and fruitful seasons as the Apostle speaks Act. 14. And the Earth that is so full of mans Rebellion is yet more full of his Goodness The earth is full of thy goodness It is remarkable that that same reason which is given Gen. 6. 5. of the Justice of God in drowning the World is Chapter 8. 21. rendred as the reason of Gods resolved patience ever since His Grace in finding a way of Reconcilement and not sparing his own Son his only begotten Son to accomplish it nor did he spare himself O matchless Love to lay down his life not for Friends but for Strangers Not only so but Enemies for Unrighteous and Ungodly Persons such as be at enmity against him Rom. 5. 7 8
as a House covers all for so it signifies doth not blaze abroad the failingâ— of men yea it hides much covers a multitude of sins not only from the eyes of others but even from a mans own eyes makes him not behold and look on those things that might provoke him yea it is Ingenious and Inventive of the fairest Constructions of things to take them by the best side in the favourablest sense and so long as there is any agreeable way to Interpret any thing favourably will not have a hard thought of it Thinks no ill as there it is not only hath not active evil thoughts of Revenge or returning Evil but willingly doth not judge ill of what is done by others and that might be so lookt on as to provoke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not reckon wrongs so high as want of Charity moves the most to do sets them low and as a healthful Constitution is sweet it self and relishes all things right there is more true pleasure and content of mind in forgiving than ever any man found in revenge that is but a Feverish delight that Malice and Anger hath wrought working perhaps greedily but is indeed a Distemper This Love is the very root of Peace and Concord a humble Grace that is not lifted up and Insolent as the word there is and so doth not breed Jars about Punctiliâ—e esteems so well of others and so meanly of it self that it cannot well be crost by any in that matter of under valuing But vain Spirits are puft up with a little approbation and as easily kindled up with any affront or apprehended disgrace Love is not lightly put out of temper as sickly Constitutions a Fit of a Fever or Ague with any blast or wrong touch of Diet it is of a stronger digestion and firmer health Then for that Not commit Adultery All things of that kind though they spring from a kind of Love yet not from this Love from above but as the Apostle James distinguishes wisdom from the Love that is sensual and devilish Love is not the true name of it but base and brutish Lust and generally all prophane Societies and sortings of men one with another are most contrary to this pure Love The Drunkards that are Cup-friends as they are full of Jars and have no constancy but are unstable as that wherein their Friendship lies their Liquor are a vile despicable Society not worthy of Men much less of Christians This sin hath affininity with Uncleanness and is usually ranked there Right Love to a Tipler is not to sit down and guzzle with him but to reprove and labour to reclaim him and where that cannot be done to avoid him To wicked persons we owe not a complacency or delight which is most contrary to this Love but hating their Sin we owe them Love and the desiring and as far as Love can the procuring their Conversion and Salvation Wicked Converse cannot consist with this Love which is the fulfilling of the Law and a Combination for the breaking of it and the joining their strength together for that end Love rejoiceth not in Iniquity but in the Truth makes not men rejoice together in Sin So foul unclean Affections and a Society in order to the gratiâ—ying them is most contrary to it true Love is most tender of the Chastity of others and cannot abide an impute thought in it self So in not Stealing Love would be loth to enrich or advantage it self upon the damage of others in any kind it doth most faithfully â—nd singly seek the profit and prosperity of our Neighbour even as our own And iâ— this took place of how much use were it in the World But oh it is rare This meum and tuum is the grand Cause of the ill understanding and discords that are amongst men when it is not managed by this Love but by Self-love And the tendering and preserving of the good name of our Brethren is a proper and very remarkable fruit of this Love which is so far from forging false defaming Stories that it will rather excuse if it may be done or if not will pity the real failings of men that tend to their reproach and on the contrary will teach men to rejoice in the good carriage and good esteem of their Brethren as of their own In the end Love works such a Complacency in the good of others and such a Contentation with our own Estate that it most powerfully banishes that unruly humour of Coveting which looks on the condition of others with envy and on our own with grudging and discontent This Law of Love written within doth not only rectifie and order the Hands and Tongue but the Jealousies the very stirrings of the Heart it corrects the usual disorder of its motion and bars those uncharitable inordinate thoughts that do so abound and swarm in Carnal minds 3. The Original of this Love is that other Love which corresponds to the other part the first and chief point of the Law our Duty towards God Love to him is the sum and source of all Obedience when the whole Soul and Mind is possest with that then all is acceptable and sweet that he commands first what he commands as immediately referrable to himself and then what is the Rule of our Carriage to men as being prescrib'd and commanded by him For so and no otherwise is this Love the fulfilling of the Law when it flows from that first Love Love to God whose Law it is that commands this other Love to Men. Some may have somewhat like it by a mildness and ingenuity of Nature being inoffensive and well-willing towards all but then only doth it fulfil the Law when out of regard to the Law of God it obeys and obeys out of love to him whose Law it is So then the Love of God in the heart is the Spring of right and holy Love to our Neighbour both 1 because in obedience to him whom we love soveraignly we will love even sincerely because he will have it so That is reason enough to the Soul possest and taken up with his Love It loves nothing how lovely soever but in him and for him in order and subordination to his Love and in respect to his Will and it loves any thing how unlovely soever taking it in that Contemplation It loves not the dearest Friend but in God and can love the hatefullest Enemy for him Amicum in Deo inimicum propter Deum Aug. His love can beautifie the most unamiable Object and make it lovely He saith of a worthless undeserving Man or thy most undeserving Enemy Love him for my sake because it pleases me that 's reason enough to one that loves him 2 There is that dilateing sweetning Vertue in love to God that it can act no other way to men but as becomes Love Base self-love contracts the heart and is the very root of all Sin the chief wickedness in our corrupt Nature but the Love of God
to excite it and call it up to act in the progress of sanctification Men are strangely inclined to a perverse construction of things tell them that we are to act and work and give diligence then they would fancy a doing in their own strength and be their own Saviours Again tell them that God works all our works in us and for us then they would take the ease of doing nothing if they cannot have the praise of doing all they will sit still with folded hands and use no diligence at all But this is the corrupt logick of the flesh its base sophistry The Apostle reasons just contrary Phil. 2. 12. It is God that worketh in us both to will and to do Therefore would a carnal heart say we need not work or at least may work very carelesly But he infers Therefore let us work out our Salvation with fear and trembling in the more humble obedience to God and dependance on him not obstructing the influences of his Grace and by sloth and negligence provoking him to withdraw or abate it Certainly many in whom there is truth of grace are kept low in the growth of it by their own slothfulness sitting still and not bestirring themselves and exercising the proper actions of that spiritual Life by which it is entertained and advanced From all filthiness All kind of sinful pollutions not as Men commonly do reform some things and take to themselves dispensations in others at least in some one peculiar sin their Mistress and their Herodias their Dalilah No parting with that yea they rather forego many other things as a kind of composition for the retaining of that Of flesh and spirit The whole Man must be purified and consecrated to God not only refined from the gross outward acts of sin but from the inward affection to it and motions of it that so the heart go not after it Psal. 131. Which under restraints of outward committing sin it may do and very often does as the Israelites lusted after the flesh pots their hearts remained in Egypt still though their bodies were brought out This is then to be done affection to sin to be purged out that is to cleanse the ground not only to lop off the branches but to dig about and loosen and pluck up the root though still fibers of it will stick yet we ought still to be finding them out and plucking them up Further These not only of the inner part of all sins but of some sins that are most or wholly inward that hang not much on the body nor are acted by it those filthinesses of the Spirit that are less discerned then those of the Flesh and as more hardly discerned so when discerned more hardly purged out Pride Selflove Unbeleif Curiosity c. Which though more retired and refined sins yet are pollutions and defilements yea of the worst sort as being more spiritual are filthinesses of the Spirit Fleshly pollutions are things of which the Devil 's not capable in themselves though they excite Men to them and so they are called unclean Spirits but the highest rank of sins are those that are properly Spiritual wickednesses These in Men are the chief strengths of Satan the inner works of these forts and strongholds 2 Cor. 10. 4. Many that are not much tempted to the common gross sensualities have possibly though an inclination to them yet a kind of disdain and through education and morality and strength of reason with somewhat of natural conscience are carried above them who yet have many of these heights those lofty imaginations that rise against God and the obedience of Christ all which must be demolisht Perfecting holiness Not content with low measures so much as keeps from Hell But aspiring towards perfection aiming high at self victory self denial and the love of God purer and hotter as a fire growing and flaming up and consuming the Earth Though Men fall short of their aim yet it is good to aim high they shall shoot so much the higher though not full so high as they aim thus we ought to be setting the state of perfection in our eye resolving not to rest content below that and to come as near it as we can even before we come at it Phil. 3. 11. 12. This to act as one that hath such a Hope such a State in view and is still advancing towards it In the fear of God No working but on firm ground no solid endeavours in holiness where it is not founded in a deep heart a reverence of God a desire to please him and to be like him which springs from Love This most Men are either strangers to wholly or are but slight and shallow in it and therefore make so little true progress in holiness Then there is the motive having these Promises Being called to so fair an estate so excellent a condition to be the people yea the Sons and Daughters of God therefore they are called to the coming forth from Babel and the separating themselves from sin and purging it out holiness is his Image in his Children the more of it the more suitable to that blessed Relation and Dignity and the firmer are the hopes of the inheritance of Glory Consider Sin as a filthiness hate it Oh how ugly and vile is lust how deformed is swelling Pride and all sin is an aversion from God a casting the noble Soul into the mire the defacing all its beauty Turning to present things it pollutes it self with them that he who was clad in scarlet embraces the dunghil as Jeremy in another sense laments Purity of things is an unmixture and simplicity corresponding with their own being and so is the Soul when elevated above the Earth and Sense and united unto God contemplating him and delighting in him all inordinate bent to the Creatures or to it self which is the first and main disorder doth defile and debase it And the more it is sublim'd and freed from it self the purer and more heavenly it grows and partakes the more of God and resembles him the more This then to be our main study first to search out our iniquities the particular defilements of our Nature not only gross filthinesses Drunkenness Lasciviousness c. But our love of this Earth or of Air or Vanity of mind our Self will and Self-seeking Most even of Christians are short sighted in their own secret evils the filthinesses of Spirit especially and use little diligence in this enquiry they do not seek Light from God to go in before him and to lead them into themselves as the Prophet had in the discovery of Idolatries at Jerusalem Oh that we could once see what heaps of abominations lie hid in us one behind another Then having searcht out we must follow on to purge out not to pass over nor spare any but to delight most in casting out the best beloved sin the choicest Idol that hath had most of our service and sacrifices to make room for Jesus Christ.
and dilated And this word signifies both a high raised Soul and is sometimes taken for proud and lofty but there is a greatness and height of Spirit in the Love of God and Union with him that doth not vainly swell and lift it up but with the deepest humility joins the highest and truest Magnanimity it sets the Soul above the Snares that lie here below in which most men creep and are intangled in that way of life that is on high to the Just as Solomon speaks Good reason hath David to join these together and to desire the one as the spring and cause of the other An enlarged heart that he might run the way of Gods Commandments Sensible Joys and Consolations in God do encourage and enlarge the heart but these are not so general to all nor so constant to any Love is the abounding fixed spring of ready Obedience and will make the heart chearful in serving God even without those felt comforts when he is pleased to deny or withdraw them In that course or race is understood constancy activity and alacrity and all these flow from the enlargement of the heart 1. Constancy A narrow enthralled heart fetter'd with the love of lower things and cleaving to some particular sins or but some one and that secret may keep foot a while in the way of Gods Commandments in some steps of them but it must give up quickly is not able to run on to the end of the Goal but a heart that hath laid aside every weight and the most close-cleaving and besetting sin as it is in that place to the Hebrews hath stript it self of all that may faulter or intangle it it runs and runs on without fainting or wearying 't is at large hath nothing that pains it in the race 2. Activity Not only holding on but running which is a swift nimble race it stands not bargaining and disputing but once knowing Gods mind there is no more question or demur I made haste and delayed not as in this Psalm the word is Did not stay upon why and wherefore he stood not to reason the matter but run on And this love enlarging the heart makes it abundant in the work of the Lord quick and active dispatching much in a little time 3. Alacrity All done with chearfulnes so no other constraint is needful where this over-powering sweet constraint of love is I will run not be hail'd and drawn as by force but skip and leap as the Evangelick promise is that the Lame shall leap as an Hart and the tongue of the dumb sing for in the wilderness shall waters break out and streams in the desart Isaiah 35. 6. The Spouse desires her Beloved to hasten as a Roe and Hind on the mountains of Spices and she doth so and each faithful Soul runs towards him to meet him in his way It is a sad heavy thing to do any thing as in obedience to God while the heart is straightned not enlarged towards him by his Divine Love but that once taking possession and enlarging the heart that inward principle of obedience makes the outward obedience sweet 't is then a natural motion indeed the Soul runs in the ways of God as the Sun in his course which finds no difficulty being naturally fitted and carried to that motion he goes forth as a Bridegroom and rejoiceth as a strong man to run a race This is the great point that our Souls should be studious of to attain more evenness and nimbleness and chearfulness in the ways of God and for this end we ought to seek above all things this enlarged heart 't is want of this makes us bog and drive heavily and run long upon little ground Oh! my Beloved how shallow and narrow are our thoughts of God Most even of those that are truly Godly yet are led on by a kind of instinct and carried they scarce know how to give some attendance on Gods Worship and to the avoidance of gross Sin and go on in a blameless course 't is better thus than to run to excess of Riot and open Wickedness with the Ungodly World But alas this is but a dull heavy and Languid motion where the heart is not enlarged by the daily growing Love of God few few are acquainted with that delightful Contemplation of God that ventilates and raises this flame of Love petty things bind and contract our Spirits so that they feel little joy in God little ardent active desire to do him Service to Crucifie Sin to break and undo Self-love within us to root up our own Wills to make room for his that his alone may be ours that we may have no Will of our own that our daily work may be to grow more like him in the Beauty of Holiness You think it a hard saying to part with your Carnal Lusts and Delights and the common ways of the World and to be ty'd to a strict exact Conversation all your days But oh the reason of this is because the heart is yet straightned and enthralled by the base Love of these mean things and that is from the ignorance of things higher and better One glance of God a touch of his love will free and enlarge the heart so that it can deny all and part with all and make an entire renouncing of all to follow Him it sees enough in Him and in Him alone and therefore can neither quietly rest on nor earnestly desire any thing beside Him Oh! that you would apply your hearts to consider the excellency of this way of Gods Commandments our wretched hearts are prejudiced they think it melancholy and sad Oh! there is no way truly joyous but this They shall sing in the ways of the Lord says the Prophet Do not Men when their eyes are opened see a beauty in Meekness and Temperance and Humility a present delightfulness and quietness in them whereas in Pride and Passion and Intemperance there is nothing but vexation and disquiet And then consider the end of this way and this race in it rest and peace for ever 't is the way of peace both in its own nature and in respect of its end Did you believe that Joy and Glory that is set before you in this way you would not any of you defer a day longer but forthwith you 'd break from all that holds you back and enter into this way and run on chearfully in it the perswasion of these great things above would enlarge and greaten the heart and make the greatest things here very little in your eyes But would you attain to this enlarged heart for this race as you ought to apply your thoughts to these Divine things and stretch them on the promises made in the Word above all take Davids course seek this enlargement of heart from Gods own hand for it is here propounded and said before God by way of request see what is my desire I would gladly serve thee better and advance more in the way of thy
Security on the contrary it is the only thing that doth eminently ennoble and embolden the Soul for all adventures and services Base fears and doubtings wherein some place much of Religion and many weak Christians seem to be in that mistake to think it a kind of holy spiritual temper to be questioning and doubting I say these base fears can never produce any thing truly generous no height of obedience they do nothing but entangle and disable the Soul for every good work perfect love casts out this fear and works a sweet unperplexing fear a holy wariness not to offend which fears nothing else And this confidence of Love is the great secret of Comfort and of Ability to do God service Nothing makes so strong and healthful a Constitution of Soul as pure Love it dares submit to God and resign it self to him it dare venture it self in his hand and trust his word and seeks no more but how to please him A heart thus composed goes readily and chearfully unto all services to do to suffer to live to die at his pleasure and firmly stands to this that nothing can separate it from that which is sufficient to it which is all its happiness the love of God in Christ Jesus That is indeed his love to us but so as it includes inseparably the inseparableness of our love to him for observe the things specify'd as most likely if any thing to separate us Shall tribulation distress c. Now these especially being endured for his sake cannot immediately have any likely Visage of altering his love to us but rather confirm us in it but these shall not separate us neither by altering our love to him by driving us from him and carrying us into any way of defection or denial of his Name and so cut us off from our union with him and interest in his love and that is the way wherein the weak Christian will most apprehend the hazard of Separation Now the Apostle speaks his own sense and would raise in his Brethren the same confidence as to that danger No fear not one of these things shall be able to carry us away these mighty Waves shall not unsettle our Faith nor quench the flame of our Love we shall be Victors and more in all but how Through him that hath loved us This his love makes sure ours he hath such hold of our hearts as he will not let go nor suffer us to let go our hold all is fast by his strength He will not lose us nor shall any be able to pluck us out of his hand Jesus Christ is the Medium of this love the middle link that keeps all safe together betwixt God and Man so close united in his personal Nature and the persons of men in and by him to the Father So here it is first called the love of Christ and then in the close the love of God in Christ the Soul first carry'd to him as nearest but so carry'd by him into that Primitive Love of God that flows in Christ and that gave even Christ to us as before And this is the bottom truth the firm ground of the Saints perseverance which men not taking aright must needs question the matter yea may put it out of question upon their suppositions for if our own purposes and strength were all we had to relie on alas how soon were we shaken So the love of God in Christ is not only here mentioned as the point of happiness from which we cannot be removed but as the principle of firmness that makes it self sure of us and us of it and will not part with us Now it is no pride in a Christian but the truest humility to triumph and glory in this This is it that makes all sure this is the great comfort and the victory of the Saints He that loved us and bought us so dear will not lightly slip from us yea upon no terms will he let us go unless some stronger than he is meet with him and by force bereave him of us which we know is impossible He and his Father who are one in themselves and in their strength and one in this love are greater and stronger than all and he that once overcame for us always overcomes in us Thus he lets tentations and tribulations assaule us and this neither unargues his love nor endangers his right to us yea it doth but give proof and evidence of the Invincible firmness of both He suffers others to lie soft and sit warm and pamper their flesh at leisure but he hath nobler business for his Champions his Worthies and most of all for the stoutest of them he calls them forth to honourable Services to the hardest Encounters he sets them on one to fight with Sickness another with Poverty another with Reproaches and Persecutions with Prisons and Irons and with Death it self and all this while loves he the less or they him Oh! No he looks on and rejoices to see them do Valiantly 't is the Joy of his heart no sight on Earth so sweet to him and 't is all the while by his subduing and in his strength that they hold out in the Conflict and obtain the Conquest And thus they are the more endeared to him by these Services and these Adventures of love for him and he still likewise is the more endeared to them certainly the more any one suffers for Christ the more he loves Christ as love doth grow and engage it self by all it does and suffers and burns hotter by what it encounters and overcomes as by fewel added to it as to Jesus Christ by what he suffered for us we are the dearer to him so he is to us by all we suffer for his sake Love grows most by opposition from others whosoever when it is sure of acceptance and the correspondence of mutual love in the party loved Above all this heavenly Divine Love is strong as Death a velâ—ement flame a flame of God indeed as the word is and many waters cannot quench it not all these that here follow one another Tribulation Distress Persecution Famine Nakedness Peril Sword yea in the midst of these I say it grows the Soul cleaves closer to Christ the more attempts are made to remove it from him though killed all the day long This passage from the Psalm is most sit both to testifie that Persecution is not unusually the lot of the Saints and to give instance of their firm adherence to God in all troubles as the Church there professeth and if the Saints in that dispensation could reckon in such a manner much more ought Christians upon a clearer discovery of the Covenant of Grace and their union with God in Christ. The Saints are as in a common Butchery in the World yet not only as Sheep for the Slaughter but sometimes as Sheep for the Altar men thinking it as Sacrifice They that kill you says our Saviour shall think they do God service yet even this