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
shouldest be afraid of a Man that shall die and of the Son of Man which shall be made as Grass and forgettest the Lord thy Maker that hath stretched forth the Heavens and laid the Foundations of the Earth c. Consider then that Men have no power of our present Life but by the appointment of God and beside that we have another Life which is infinitely more precious than this a Life spiritual and which is the begining of eternal Life and this is altogether out of their danger Col. 3. 3. Our Life is hid with Christ in God It is hid And wicked Men cannot so much as see it how then should they take it from us seeing it is hid and that not meanly it is hid with Christ in God What then shall become of it read the next verse and read it to your comfort for there is abundance in it if you look right upon it When Christ who is our Life shall appear we likewise shall appear with him in Glory They that are in God being united to him through Christ can never by any power be separated from him it is an indissoluble union death it self that is the great dissolver of all other unions civil and natural is so far from untying this that it consummates it it conveys the Soul into the nearest and fullest enjoyment of God who is its Life where it shall not need to desire that God would command or send his loving kindness as it were at a distance it shall be then at the Spring-head and shall be satisfied with his Love for ever c. SERMON VII PREFACE WHerefore do you spend money for that which is not Bread and your labour for that which satisfies not says the Prophet Isaiah 55. 2. All Men agree in this that they would willingly meet with some satisfying good and yet if you look right upon the projects and labours of the greatest part shall find them flying from it and taking much pains to be miserable And truly considering the darkness that 's upon the Soul of Man 't is no great wonder to see these miss their way and continue wandring that hear not the voice of the Gospel to recal them and and see not its Light to direct them But this is somewhat strange that where true happiness and the true way to it is propounded and set before Men so few should follow it in good earnest If the excellency of that good did not allure them yet one would think that their many disappointments in all other things should drive them home to it How often do we run our selves out of breath after shadows and when we think we have overtaken them and would lay hold on them we find nothing and yet still we love to befool our selves even against our own experience which we say uses to make Fools wiser still we chuse rather to shift from one vanity to another than to return to that Sovereign good that alone can fill the vastest desires of our Souls rather to run from one broken Cistern to another as the Prophet calls them yea and to take pains to hew them out than have recourse to that Fountain of living waters One main thing that makes Men thus rove and wander is that they do not reflect upon their own course nor themselves what 's the main end they aim at and then see whether their way be suitable to that end If they would be happy as who would not then sure things that are empty and uncertain and certainly perishing will not serve the turn And truly as this thought would be seasonable at any time so especially to us in these times wherein besides the common uncertainty of outward things there is an apparent visible hazard that Men's Lives and Fortunes are likely to be put to Will you make advantage and gain of your trouble Thus the looser you find other things tied to you and as it were upon a running knot secure that one thing and your portion in it which is worth all the rest yea far above them all and that alone which can be secured and made certain wanting this what though you had Peace and Health and all imaginable prosperity you would still be miserable being liable to the wrath of God and eternal destruction But if once united to Christ and in him reconciled to God and intitled to Heaven what can fall amiss to you You shall have Joy in the midst of Sorrow and Affliction and Peace in the midst of War yea and Life in Death But think not to attain this assurance while you continue profane and godless not seeking it in the way of Holiness for there alone it is to be found and withal beg it of God by humble prayer Psal. CXIX 136. Rivers of Waters run down mine eyes because they keep not thy Law LOve is the leading passion of the Soul all the rest follow the measure and motion of it as the lower Heavens are said to be wheel'd about with the first We have here a clear instance of it in the Psalmist testifying his love to God by his esteem and love of the Law or Word of God what is each of the several verses of this Psalm but a several breathing and vent of this love either in it self or in the causes or in the effects of it where he sets forth the excellencies and utilities of God's Law there you have the causes of his love his observing and studying it his desire to know it more and observe it better these are the effects of his affection to it The Love it self he often expresseth verses 47 48 113. and verse 140. Thy Word is pure therefore thy Servant loveth it And verse 127. I love thy Commandments above Gold yea above fine Gold But as scarce accounting that love which can be uttered how much it is verse 97. He expresseth it most by intimating that he cannot express it O how I love thy Law Hence are his desires which are love in pursuit so earnest after it Amongst many that is pathetical verse 20. My Soul breaketh for the longing that it hath unto thy Judgements at all times Hence likewise his Joy and Delight which are love in possession verse 14. I have rejoyced in the way of thy Testimonies as in all riches And verse 16. I will delight my self in thy Statutes I will not forget thy Word We have his hatred of things opposite which is loves antipathy verse 113. I hate vain thoughts but thy Law do I love And 163 verse I hate and abhor lying but thy Law do I love And in the 139 verse you shall find his zeal which is no other but the fire of Love stirred up or blown into a flame My zeal hath consumed me because mine Enemies have forgotten thy Words And to omit the rest in the 158 verse â—is love to the Law shews its sympathy in sorrow for the violation of the Law I beheld the Transgressors and was grieved because they kept not
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
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
humble Christian is better taught his falls teach him indeed to abhor himself they discover his own weakness to him and empty him of Self-trust but they do not dismay him to get up and go on not boldly and carelessly forgetting his fall but in the humble sense of it walking the more warily but not the less swiftly yea the more swiftly too making the more haste to regain the time lost by the fall So then if you would run in this way depend on the strength of God and on his Spirit leading thee that so thou mayest not fall and yet if thou dost fall arise and if thou art plunged in the mire go to the Fountain opened for Sin and Uncleanness and wash there bemoan thy self before thy Lord and if hurt and bleeding by thy fall yet look to him desire Jesus to pity thee and bind up and cure thy Wound washing off thy Blood and pouring in of his own However it is with thee give not over faint not run on and that thou mayest run the more easily and expeditely make thy self as light as may be lay aside every weight Heb. 12. 1 2. Clog not thy self with unnecessary burdens of Earth and especially lay aside that that of all other things weighs the heaviest and cleaves the closest the Sin that so easily besets us and is so hardly put off us that folds so connaturally to us and we therefore think will not hinder us much And not only the Sins that are more outward but the inner close-cleaving Sins the sin that most of all sits easily to us not only our Cloak but our inner Coat away with that too as our Saviour says in another case and run the race set before us our appointed Stage and that with patience under all oppositions and discouragements from the World without and Sin within And to encourage thee in this look to such a Cloud of Witnesses that compasseth us about to further us as Troubles Tentations and Sin do to hinder us they encountered the like sufferings and were encounter'd with the like sins and yet they run on and got home Alexander would have run in the Olympick Games if he had had Kings to run with now in this race Kings and Prophets and Righteous Persons run yea all are indeed a Kingly Generation each one Heir to a Crown as the prize of this Race And if these encourage thee but little then look beyond them above that Cloud of Witnesses to the Son the Son of Righteousness looking off from all things here that would either entangle thee or discourage thee taking thine eye off from them and looking to him that will powerfully draw thee and animate thee Look to Jesus not only as thy Fore-runner in this Race but also as thy Undertaker in it the Author and Finisher of our Faith his attaining the end of the Race is the pledg of thy attaining if thou follow him chearfully on the same encouragements that he lookt to who for the Joy that was set before him endured the Cross and despised the Shame and is now set down at the Right Hand of God When thou shalt enlarge my heart In all beings Nature is the principle of motion and according as it is more or less perfect in its kind those motions that flow from it are more or less vigorous Therefore hath the Psalmist good reason to the end his Spiritual Course may be the stedfaster and the faster to desire that the principle of it the heart may be more enabled and disposed which here he expresses by its being enlarged What this enlargement of the heart is a mans own inward sense should easily explain to him sure it would did men reflect on it and were they acquainted with their own hearts but the most are not they would find the Carnal natural heart a narrow contracted hampered thing bound with Cords and Chains of its own twisting and forging and so incapable of walking much less of running in this way of Gods Commandments till it be freed and enlarged The Heart is taken generally in Scripture for the whole Soul the Understanding and Will in its several affections and motions and the speech being here of an enlarged heart it seems very congruous to take it in the most enlarged sense It is said of Solomon that he had a large heart the same word that 's here as the sand of the Sea shoar that is a vast comprehensive Spirit that could fathom so much of Nature greater and lesser things He spoke of Trees from the Cedar in Lebanon to the Hysop in the Wall and of great Beasts and small creeping things Thus I conceive the enlargement of the heart compriseth the inlightning of the Understanding there arises a clearer light there to discern Spiritual things in a more Spiritual manner to see the vast difference betwixt the vain things the World goes after and the true solid delight that is in the way of Gods Commandments to know the false blush of the pleasures of Sin and what deformity is under that painted Mask and not be allured by it to have enlarged apprehensions of God his excellency and greatness and goodness how worthy he is to be obeyed and served This is the great dignity and happiness of the Soul all other pretensions are low and poor in respect of this Here then is enlargement to see the purity and beauty of his Law how just and reasonable yea how pleasant and amiable it is that his Commandments are not grievous that they are Beds of Spices the more we walk in them still the more of their fragrant smell and sweetness we find And then consequently upon the larger and clearer knowledge of these things the heart dilates it self in affection the more it knows of God still the more it loves him and the less it loves this present World Love is the great enlarger of the heart to all obedience Then nothing is hard yea the harder things become the more delightful All love of other things doth pinch and contract the heart for they are all narrower than it self it is framed to that wideness in its first Creation capable of enjoying God though not of a full comprehending him therefore all other things gather it in and straighten it from its natural size only the Love of God stretches and dilates it he is large enough for it yea it in its fullest enlargement is infinitely too narrow for him Do not all find it if they will ask themselves that in all other loves and pursuits in this World there is still somewhat that pinches The Soul is not at its full size but as a Foot in a straight Shoe is somewhere bound and pained and cannot go freely much less run though another that looks on cannot tell where yet each one feels it But when the Soul is set free from these narrow things and is raised to the love of God then is it at ease and at large and hath room enough 't is both elevated
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
of a humbled heart in the lowest deep of his sorrow and his Arm long enough to reach them and strong enough to draw them forth He that comes unto God must believe that he is says the Apostle So certainly he that believes that must come it will sweetly constrain him he cannot but come that is so perswaded Were mens hearts much imprest with that belief in all their troubles they would eye men less and God more and without delay they would fasten upon the Churches resolution Hosea 6. 1. Come and let us return unto the Lord for he hath torn and he will heal us he hath smitten and he will bind us up c. And this is the very thing that the Prophet would here perswade to by this present Doctrin and having impleaded them guilty he sets them a Copy of humble Confession ver 12. c. Hence the frequent complaints in the Psalm Why hidest thou thy self So Psal. 22. 2. I cry but no hearing In the words of these two Verses these two things appear A sad condition and the true cause of it The condition I think I have reason to call sad 't is God hiding his face that he will not hear This may be the personal estate of his Children or the publick estate of his Church From a Soul he hides his face not so much in the withdrawing of sensible Comforts and sweet tastes of Joy which to many are scarce known and to such as do know them commonly do not continue very long but it is a suspension of that lively influence of his Divine power for raising the mind to the Contemplation of him and Communion with him in Prayer and Meditation which yet may be were those relishes and senses of Joy are not and the returns of it appear in beating down the power of Sin or abating and subduing it making the heart more pure and heavenly more to live by Faith in Christ to be often at the Throne of Grace and to receive gracious answers supplies of wants and assistances against tentations Now when there is a cessation and obstruction of these and such like workings the face of God is hid the Soul is at a loss seeks still and cannot find him whom it loveth And in this condition it cannot take comfort in other things they are too low 't is a higher and nobler desire than to be satisfy'd or diverted with the Childish things that even men delight in that know not God 't is a Love sickness which nothing can cure but the presence and love of the party loved yea nothing can so much as allay the pain and give an interval of ease or recover a fainting Fit but some good word or look or at least some kind message from him Set thee in a Palace and all delights about thee and a Crown on thy Head yet if his love has ceas'd on thy heart these are all nothing without him It was after David was advanc'd to his Kingdom Psal. 30. And is in the Psalm of the Dedication of his Royal House that he said Thou hidst thy face and I was troubled All is dark all the shining Marble and the Gold and Azure lose their lustre when thou aâ—t not here dwelling with me And thus for the Church God is the proper light the beauty the life of it deck it with all this Worlds splendour with all the dresses of pompous Worship these are not its genuine beauty and they provoke him who is its ornament as is Jer. 2. 32. to depart but give it the native purity and beauty of holy Ministers and Ordinanâ—es well regulated yet even that is but a dead comeliness proportion and feature without life when God is absent And for matter of deliverances and working for her which is here the thing in hand none can do any thing in that not the wisest nor the best of men with all their combined Wit and Strength when he retires and comes not forth doth not shew himself on the behalf of his people and work their works for them These have it may be some kind of Prayer possibly they offer at extraordinaries and yet obtain nothing are not heard the sadest note in all the Song of Lament 3. 43 44. Thou hast covered with anger and persecuted us thou hast slain thou hast not pitied Thou hast â—overed thy self with a Cloud that our Prayer should not pass through Still while that Door stands open there is hope and remedy for other evils but that being shut what can a People or a Soul expect but growing troubles one sorrow upon the back of another yea that is the great trouble the hiding of his face and refusing to hear Observe Job 34. 29. When he giveth peace who then can make trouble Now the other in the same terms would have been when he makes trouble who can give peace But instead 't is when he hides his face who then can behold him No peace but in beholding him and nothing but trouble that is the grand trouble when he hides his face and it is express'd in both cases whether it be Personal or National whether against a Nation or a man only This is the thing wherein the strength of other troubles lie that gives them weight when they impart and signifie thus much that the face of God is hid from a Soul or a People We ought to enquire if this be not our condition at this time hath he not hid his face from us Are we not left in the dark that we know not which way to turn us Either we must sit still and do nothing for if we stir we do but rush one upon another as in darkness contesting each to have the way and yet when we have it given us we know not well which way to go And we think to be cleared but it fails us as in this Chapter ver 9. We wait for light but behold obscurity for brightness but we walk in darkness we grope for the Wall as blind and stumble at Noon day as in the Night our Counsels strangely darkened and no right understanding one of another By all debates little or no clearing of things attained but our passions are more enflamed and parties are further off the light of sound Judgment gone and with it the heat of Love instead of which that miserable Infernal heat heat without light mutual hatreds and revilings both sides verbally at least agreeing in the general terms both of their desires and designs and yet falling out about modes and fashions of them And to say no more of Parties the Enemies of Religion on both hands right and left in action and in power and only those that love that we conceive is the way of truth standing as a naked prey to whether of the two shall prevail Desires and Prayers we have presented and see as yet no appearance of an issue but further confusions even fasting to strife and debate And where are there any that look like persons
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
1. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he dwelt in a Tabernacle among us and we saw his glory as the glory of the only begotten Son of God full of Grace and Truth The Author of the Epistle to the Hebrews calls him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the brightness of his Fathers glory and the Character of his Person And under these expressions lies that remarkable mystery of the Sons Eternal relation to the Father which is rather humbly to be adored than boldly to be explained either by God's perfect understanding of his own Essence or by any other notion It is true he is called the Wisdom of the Father but this Wisdom is too wonderful for us He is called the Word but what this Word means I think we shall not well know till we see him Face to Face and contemplate him in the Light of Glory mean while we may see him to be the Glory of the Lord in a safer way and sufficient measure to guide us on to that clear vision reserved above for us We saw his glory says that sublime Evangelist but how could this excellent glory be seen by sinful Men and not astonish and strike dead the beholders He was made Flesh and dwelt among us says he and so we saw his glory That Majesty that we could never have lookt upon he veiled with humane flesh that we might not die yea live by seeing him There he stood behind the wall and shewed himself through the Trellis In him dwelt the fulness of the Godhead Col. 2. 9. But it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bodily for who could have endured the splendor of the Godheads fulness if that Cloud of his Body had not been drawn betwixt And through it did shine that Grace and Truth that Wisdom and Power in the work of our Redemption whereby he was clearly manifested to be the glory of the Lord. Surely we need not now ask the Church or a believing Soul what is her beloved more than another or if we do well may she answer He is the chiefest among Ten Thousand and altogether lovely for he is the Light of the World and the glory of the Lord. Let not the numerous Titles of Earthly Potentates be once admitted into comparison with these If we believe David in his 62 Psal. 9. verse the stateliest things and persons in the World being Ballanced with vanity it self are found lighter than it and shall we offer to weigh them with Christ. If we knew him righly we would not sell the least glance or beam of this Light of his Countenance for the highest favour of mortal Men though it were constant and unchangeable which it is not it is ignorance of Christ that maintains the credit of those vanities we admire The Christian that is truly acquainted with him enamoured with the brightness of his beauty can generously trample upon the smilings of the World with the one foot and her frownings with the other if he be rich or honourable or both yet he glories not in that but Christ who is the glory of the Lord is even then his chiefest glory And the Light of Christ obscures that Worldly splendor in his estimation and as the enjoyment of Christ overtops all his other joys so it overcomes his griefs as that great Light drowns the Light of prosperity it shines bright in the darkness of Affliction no dungeon so close that can keep out the rays of Christ's love from his beloved Prisoners The World can no more take away this Light than it can give it Unto the just ariseth Light in Darkness sayeth the Psalmist and When I sit in darkness the Lord shall be a Light unto me says the Church in the 7th of Micah 8 verse And as this Light is a Comfort so it is likewise a Defence that suffers no more of distress to come near the godly than is profitable for them Therefore we find very frequently in Scripture where this Light and Glory is mentioned Protection and Safety joyntly spoken of The Lord is my Light and withal my Salvation whom shall I fear says David Psal 27. 1. The Lord is a Sun and he is a Shield too Psal. 84. 21. And truly I think him Shot-proof that hath the Sun for his Buckler And for glory Upon all the Glory shall be a Defence says our Prophet in his 4. Chapter 5. verse And the Prophet Zach. where he calls the Lord the Churches Glory in the midst of her he calls him likewise a Wall of fire round about her Zach. 2. 4. The only way then to he safe is to keep this Light and this Glory intire to part with any part of this glory is to make a breach in that Wall of fire and if that be a means of safety let all Men judge No keep it whole and then they must come through the fire that will assault you Nor is this Light only defensive of the Church that embraceth it but likewise destructive of all adverse powers see a clear Testimony for this in the 10. of Isaiah 17 18. verses And the Light of Israel shall be for a fire and his holy one for a flame speaking there of the Assyrians and it shall burn and devour his Thorns and his Briers in one day and shall consume the glory of his Forrest and of his Fruitful Field both Soul and Body and they shall be as when a Standard bearer fainteth c. Let ever then the Church of God entirely observe this Light and Glory of the Lord and she shall undoubtedly be preserved by it But to close in a word first to those that know this Light and then to those that are yet strangers to it You who know Christ glory in him perpetually well may he be your glory when he is the Glory of the Lord There are some that pretend love to Christ and yet a taunting word of some profane miscreant will almost make them ashamed of him how would they die for Christ that are so tender as not to endure a Scoff for him Where is that Spirit of Moses that accounted the very reproaches of Christ greater riches than the Treasures of Egypt O learn to glory in Christ think highly of him and speak so too Methinks it is the Discourse in the World becomes Christians best to be speaking one to another honorably of Jesus Christ and of all Men the Preachers of his Gospel should be most frequent in this Subject This should be their great Theam to extol and commend the Lord Jesus that they may enflame many hearts with his love and best can they do this who are most strongly taken with this love themselves Such will most gladly abase themselves that Christ may be magnified and whatsoever be their excellencies they still account Christ their glory and they are richly repayed for he accounts them his glory this would seem a strange word if it were not the Apostles They are the Messengers of the Churches and the Glory of Christ 2 Cor. 8. 23.
up the Tune of these Thenes Joel 2. 17. And all that wish the good of Church and Kingdom ought to bear a part in them according to their measure Have we not much need to intreat reconcilement with God that he prove not our enemy Yes surely and were we reconciled with him we would have little need to fear the power of Man Now they that would be profitable mourners for others sins by all means must have these two conditions I mention'd to be careful observers of the Law themselves and to mourn for their own failing and breaking of it Now to the observing of the Law it is absolutely needful to know and understand it and that not only in the Letter and Superfice but according to the Spiritual sense and meaning of it for without this knowledge a man may light upon some Duty by guess as it were in the dark but observe the Law he cannot They are not only reproveable that glory in their own sins and make sport of the sins of others but they mistake it much that think it enough to consider their own with grief and judge the sins of others an impertinency for them to think on they mourn not right for others that begin not at themselves so they mourn never aright for themselves that end in themselves He that here thus weeps for others made his Bed to swim with these Rivers for his own sin Psal. 6. 2 As a man must know this Law so he must be inwardly convinced and perswaded of the Divinity of it that it's God's Law 3 He must have a deep apprehension of the Majesty and Authority of the Law-giver to work Reverence and of his goodness to beget Love and the due mixture of these two will both strongly command and sweeten obedience to his Commandments And this obedience though it be not an absolute and perfect fulfilling of any one of the Commandments yet it is a respect to them all as this Psalm hath it which is so to speak an imperfect kind of perfection And from this respect to the Law which is the observing of it will â—low that other condition of grieving when we break it And besides all other things that should make a Christians own sin grievous to him there is one thing cannot but move him much The consideration of the sorrow and sufferings of Christ. To view the bleedings of the Lord Jesus cannot chuse but pierce a Believing Soul and make it say Did my Redeemer shed his Blood for my sins and shall not I my self shed tears for them I know the natural Constitution of some denies them tears but if it do so to any make up that want with sence of inward grief and it is well enough the Eye of God can discern that as well as the other but truly where men have tears for lighter causes for all other causes are lighter and none for this they feel not yet the weight of sin except that want be through the deepness of sorrow which sometimes will stop the current of tears though it used to run at other times as they say Curae leves loquuntur ingentes stupent But this is a rare and happy impediment And to answer another doubt If you find sometimes worldly griefs stir you more violently yet let this Godly sorrow affect you more constantly that it may have the advantage in continuance if it fall short in the degree But as this grief must begin at home as they say of Charity it must not be so selfish as to rest there and truly where it comes in that order it may be some way a stronger Evidence of sincerity to mourn for others sins than for our own for there seems to be more of God in it because there is less in it of our selves and own particular interest Now you will possibly think it but an unpleasant Duty that you have heard urged all this while but look forward and consider the issue of it That which Christ speaks in particular to his Disciples is generally true in all Christians Jo. 16. 20. Ye shall weep and lament says he but the World shall rejoyce ye shall be sorrowful but your sorrow shall be turned or made into Joy The Water of those tears shall be turned into Wine of Consolation The Traffick of these Rivers is gainful they export Grief and import Joy When these tears are called Seed the Harvest crop is called Joy They that sow in tears shall reap in Joy They are here called Rivers and they are answered with a River Psal. 86. 8. for which they shall in end be perfectly exchanged Thou shalt make them drink of the river of thy pleasures And Revel 7. 17. The Lamb shall feed them and lead them unto living fountains of waters Here they run down the eyes and water the cheeks and there you read that God shall wipe them away from their eyes Who would not be content to weep to have God wipe away their tears with his own hand Be ambitious then to be found amongst the mourners in Sion and when ye remove from this Valley of tears God shall at once fully wipe away all the stain of Sin from your Souls and all Tears for it from your Eyes And as he shall wipe away the Tears with the one hand he will set the Crown upon your Heads with the other SERMON VIII PREFACE BBessed are they that dwell in thy House saith the Psalmist and he adds this reason They will be still praising thee There is indeed always in God's House both fit opportunity and plentiful matter of his praises But the greatest number of those that frequent his House do not dwell in it their delight and affection is not there Therefore they cannot praise him they come in as strangers and have no skill of the Songs of praise yea and the very Children of the Family that Worship in Spirit and in Truth find their instruments their hearts very often quite out of tune for praises and sometimes most of all when praises are requisite They find still such abundant cause of complaint in themselves weighing down their Spirits that they can hardly at all wind them up to magnifie that God of our mercy which is far more abundant If we would take a reflex view and look back upon our carriage this day in the presence of our God who is among us that would not find much work for sad thoughts Would not one find that he had a hard and stony heart another a light unconstant wandring heart to complain of A third and unbelieving heart and some all of these And they if such there be that have both deeply sorrowed and been largely comforted will possibly for all that upon former sad experience be full of Fears and Jealousies that this sweet temper will not be of long continuance that ere long the World or some Lust will find or make a way to creep in and banish those Heavenly thoughts and trouble that Peace and Joy
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
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
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
he may is little careful about the rest his Love to God prevailing over all his affections makes him very indifferent what becomes of himself or his dearest friends so God may be glorified What though many fall in the quarrel which God avert yet it is sufficient that Truth in the end shall be Victorious Have not the Saints in all Ages been content to convey pure Religion to Posterity in streams of their own Blood not of others Well hold fast by this conclusion that God can limit and bind up the most violent wrath of man that though it swell it will not break forth The stiffest Heart as the current of the most impetuous Rivers is in his hand to appoint its Channels and turn it as he pleaseth yea it is he that hath shut up the very Sea with Bars and Doors and said Hitherto shalt thou come and no further here shall thy proud waves be stayed Job 38. 10 11 verses To see the Surges of a rough Sea come in towards the Shoar a man would think that they were hastening to swallow up the Land but they know their limits and are beaten back into foam Though the Waves thereof toss themselves as angry at their restraint yet the small Sand is a check to the great Sea yet can they not prevail though they roar yet can they not pass over it says Jer 5. verse 22. The sum is this What God permits his Churches Enemies to do is for his own further Glory and reserving this there is not any wrath of man so great but he will either sweetly calm it or strongly restrain it To him be praise c. SERMON XII Psal. CXII 7. He shall not be afraid of evil tidings his heart is fixed trusting in the Lord. ALL the special designs of men agree in this They seek satisfaction and quietness of mind that is happiness This then is the great question Who is the happy man 'T is here resolved verse 1. Blessed is the man that feareth the Lord that delighteth in his Commandments This Blessedness unfolded as a rich Landskip that we may view the well mixed Colours the Story and Tissure of it The whole Alphabet in Capital Letters and take all and set them together 't is a most full compleat Blessedness not a Letter wanting to it Amongst the rest that we have in these words is of a greater magnitude and brightness than many of the rest He shall not be afraid of evil tidings Well may it begin with a Hallâ—lâ—jah a Note of praise to him in whom this Blessedness lies O what a wretched Creature were man if not provided to such a Portion without which is nothing but disappointment and thence the racking torment and vexation of a disqueited mind still pursuing somewhat that he never overtakes The first words as the Inscription The Blessednesses of that man c. So the particulars follow Where outward Blessings are so set as that they look and lead higher pointing at their end the infinite goodness whence they flow and whither they return and carry along with them this happy man And these promises of outward things often evidently accomplish'd to the Righteous and their Seed after them and that commonly after they have been brought very low But when 't is otherways with them they lose nothing 't is good for many yea 't is good for all the Godly that have less of these lower things to raise their eye to look after higher the eye of all both of these that are held somewhat short and for those that have abundance in the World These Temporal promises more abounding and more frequently fullfilled in their very kind in the times of the Law yet still the right is constant and all Ages do give clear examples of the truth of this word where it is thus 't is a blessing created by its aspect to this promise and so differs from the prosperity of Ungodly men and where 't is otherways with the Righteous and their Seed 't is no shift but a most solid comfort to turn their eyes to a higher Compensation But howsoever it go this still holds He shall not be afraid of evil tidings notwithstanding the hardest news that can come to his cars of any thing that concerns himself or his Children or the rest of Gods Children in his charge in the World His heart is fixed trusting in the Lord. First let us take a little of the Character of this Blessed man Who is it that is thus undaunted The man that feareth God All the passions are but several ebbings and slowings of the Soul and their motions are the signs of its temper which way it is carried that is mainly to be remark'd by the beating of its pulse If our desires and hopes and fears be in the things of this World and the interest of Flesh this is their distemper and disorder the Soul is in a continual Fever but if they move Godwards then is it compos'd and calm in a good temper and healthful point fearing and loving him desiring him and nothing but him waiting for him and trusting in him And when any one affection is right and in a due aspect to God all the rest are so too for they are radically one and he is the life of that Soul that is united to him and so in him it moves in a peculiar Spiritual manner as all do naturally in the dependance of their Natural Life on him that is the Fountain of Life Thus we have here this fear of God as often elsewhere set out as the very substance of Holiness and evidence of Happiness And that we may know there is nothing either base or grievous in this fear we have joined with it delight and trust Delighteth greatly in his Commandments which is that Badge of Love to him to observe them and that with delight and with great exceeding delight so then the fear is not that which Love casts out but that which Love brings in This fear follows and flows from Love a fear to offend whereof nothing so tender as Love and that in respect of the greatness of God hath in it withal a humble reverence There is in all Love a kind of reverence a cautious and respective wariness towards the party loved but especially in this where not only we stand in a lower relation as Children to our Father but the goodness that draws our love doth infinitely transcend our measures and reach therefore there is a rejoycing with trembling and an awful love the fearing the Lord and his goodness Hos. 3. ult This both fear and trust the Heart toucht by the Spirit of God as the Needle toucht with the Loadstone looks straight and speedily to God yet still with trembling being filled with this holy fear That delighteth Oh! this is not only to do them but to do them with delight somewhat within is Connatural and Symbolical Yea this very Law it self writ within not standing as a hard Task-master over our head
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.
hath died and that stands for the Believer Whosoever flies to him and lays hold on him for life he cannot die again nor canst thou die for whom he died once or rather is risen that raises the assurance higher and sets it firmer for this evidences that in his death all was payed when he being the Surety and seized on for the Debt and once Deaths Prisoner yet was set free This clears the matter that there is no more to be said and yet further in sign that all is done he is raised to the height of Honour above all Principalities and Powers is set at the right hand of the Father and there he sits and lives to make Intercession to sue out the fulfilling of all for Believers the bringing of them home lives to see all made good that he Died and Covenanted for so now his righteousness is thine that believest any challenge must meet with Christ first and if it seize not on him it cannot light on thee for thou art in him married to him And the same triumph that he speaks Isaiah 50. 8. whence these words are borrowed that is made thine and thou mayest now speak it in him I know not what can cast him down that hath this word to rest upon and to comfort himself in SERMON XVII Rom. VIII 35 c. Who shall separate us from the love of Christ Shall tribulation or distress or persecution or â—amine or nakâ—dness or peril or sword c. IS this he that so lately cry'd out O wretched Man that I am Who shall deliver me That now triumphs O happy Man Who shall separate us from the love of Christ Yes t is the same Pained then with the thoughts of that miserable conjunction with a Body of Death and so crying out who will deliver Who will separate me from that now Now he hath found a Deliverer to do that for him to whom he is for ever united and he glories now in his inseparable Union and unalterable Love that none can divide him from yea it is through him that presently after that word of complaint he praises God and now in him he triumphs So vast a difference is there betwixt a Christian taken in himself and in Christ when he views himself in himself then nothing but wretched and wretched a polluted perishing Wretch but then he looks again and sees himself in Christ and there he 's rich and safe and happy he triumphs and he glories in it above all the painted Prosperities and against all the horâ—id Adversities of the World he lives in his Christ content and happy and laughs at all Enemies And he extends his triumph he makes a common good of it to all Believers speaks it in their name who shall separate us and would have them partake of the same confidence and speak in the same stile with him It is vain that men fancy these to be expressions of Revelations or some singularly priviledg'd Assurances then they would not suit their end which is clearly and undoubtedly the encouragement of all the Children of God upon grounds that are peculiar to them from all the rest of the World but common to them all in all Ages and all varieties of condition It is true all of them have not a like clear and firm apprehension of their happy and sure estate and scarce any of them are alike at all times yet they have all and always the same right to this estate and to the comfort of it and when they stand in a right light to view it they do see it so and rejoice in it There be indeed some kind of assurances that are more rare and extraordinary some immediate glances or coâ—uscations of the love of God upon the Soul of a Believer a smile of his Countenance and this doth exceedingly refresh yea ravish the Soul and enables it mightily for Duties and Sufferings These he dispenses arbitrarily and freely where and when he will some weaker Christians sometimes have them while stronger are strangers to them the Lord training them to live more contentedly by Faith till the day of Vision come And that is the other the less exâ—atical but the more constant and fixed kind of assurance the proper assurance of Faith the Soul by believing cleaves unto God in Christ as he offers himself in the Gospel and thence is possest with a sweet and calm perswasion of his love that being the proper work to appropriate him to make Christ and in him Eternal Life ours so 't is the proper result and fruit of that its acting especially when it acts any thing strongly to quiet the Soul in him Then being Justified by Faith we have peace with God through our Lord Jesus Christ and from that Peace Joy yea even glorying in Tribulation as there follows And these springing not from an extraordinary sense or view but from the very innate Vertue of Faith working kindly and according to its own Nature Therefore many Christians do prejudice their own Comfort and darken their Spirits by not giving freedom to Faith to act according to its Nature and proper Principles they will not believe till they find some evidence or assurance which is quite to invert the order of the thing and to look for Fruit without settling a Root for it to grow from Would you take Christ upon the absolute word of promise tendring him to you and rest on him so this would ingraft you into life it self for that he is and so those Fruits of the Holy Ghost would bud and flourish in your hearts from that very believing on him would arise this perswasion yea even to a gloriation and an humble boasting in his love who shall accuse who shall condemn who shall separate The undivided Companion and undoubted Helper and Preserver of this confidence of Faith is an active love to Christ a constant study of Holiness and strife against Sin which is the grand enemy of Faith that obstructs the very Vital Spirits of Faith that makes it sickly and heavy in its actings and causes the Palsie in the hand of Faith that it cannot lay so fast hold Therefore this you would be careful of yea know that of necessity it attends Faith and as Faith grows Holiness will grow and Holiness growing will mutually strengthen and establish Faith the Comforts of the Holy Ghost are holy purifying Comforts and the more the Soul is purify'd and made holy the more is it cleared and enlarged to receive much of these Comforts Blessed are the pure heart they shall see God Unholiness is as damps and filthy mists in the Soul it darkens all Hence it is evident in what way Christians may and ought to aspire to this Assurance it is their Portion and in this way they are to aspire to it and shall find it if not presently yet let them wait and go on in this way they shall not miscarry Again it appears that this assurance is no enemy to Holy Diligence nor friend of Carnal
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
relation your God to sin against him so grossly so continuedly with so high a hand and so impenitent hearts not reclaim'd by all his mercies by the remembrance of his Covenant made with you and mercies bestowed on you nor by the fear of his Judgments threatned nor by the feeling of them inflicted no returning nor relenting not of his own people to their God Sure you must be yet more punisht You only have I known of all the families of the earth therefore will I punish you for all your Iniquities I let others escape with many things that I cannot pass in you you fast and pray it may be you howl and keep a noise but you amend nothing forsake not one sin for all your sufferings and for all your moanings and cries you would be delivered but do not part with one of your Lusts or wicked Customs even for a Deliverance and so the quarrel remains still 'T is that that separates is as a huge Wall betwixt us betwixt me and your Prayers and betwixt you and my helping hand and though I do hear and could help yet I will not till this Wall be down you shall not see me nor find by any gracious sign that I hear you This hides his face that he will not hear This way God hath establish'd in his ordinary methods with his people though sometimes he uses his own priviledg yet usually he links Sin and Calamity together and Repentance and Deliverance together Sin separates and hides his face not only from a People that professes his Name but even from a Soul that really bears his Name stampt upon it Though it cannot fully and for ever cut off such a Soul yet in part and for a time it may yea to be sure it will separate and hide the face of God from them Their daily inevitable frailties do not this but either a course of careless walking and many little unlawful liberties taken to themselves that will rise and gather as a Cloud and hide the face of God Or some one gross sin especially if often reiterated will prove as a firm Stone Wall or rather as a Brazen Wall built up by their own hands betwixt them and Heaven and will not be so easily dissolved or broke down and yet till that be the light of his Countenance who is the life of the Soul will be eclipsed and withheld from it And this consider'd besides that Law of Love that will forbid so foul Ingratitude yet I say this consider'd even our own interest will make us wary to sin though we were sure not to be yet altogether separated from the love of God by it yet if thou that hast any perswasion of that love darest thou venture upon any known sin Thou art not hazardless and free from all damage by it if thou hast need of that argument to restrain thee then before thou run upon 't sit down and reckon the expence see what it will cost thee if thou do commit it thou knowest that once it cost the heart blood of thy Redeemer to expâ—ate it and is it a light matter to thee and though that paid all that score nothing thou canst suffer being able to do any thing that way yet as an unavoidable present fruit of it it will draw on this damage Thou shalt be sure for a time it may be for a long time possibly most of thy time near all thy days it may darken much that love of God to thee which if thou doest but esteem of think on it it changes not in him but a sad change will Sin bring on thee as to thy sight and apprehension of it many a sweet hour of blest communion with thy God shalt thou miss and either be dead and stupid in that want and mourn after him and yet find thy self and sighs and tears hold out the Door shut yea a dead Wall rais'd betwixt thee and him and at best much straightning and pains to take it down again contrary to other Walls and Buildings that are far more easily pull'd down than built up but this a great deal easier built up than pull'd down True thy God could cast it down with a Word and 't is his free Grace that must do 't otherwise thou couldst never remove it yet will he have thee feel thy own handy work and know thy folly Thou must be at pains to dig at it and may be cost thee broken Bones in taking it down pieces of it falling heavy and sad upon thy Conscience and crushing thee as David cry'd out at that work Psal. 51. for a healing Word from a God Make me to hear joy and gladness that the bones which thou hast broken may rejoyce it will force thee to say O fool that I was what meant I Oh! it is good keeping near God and raising no divisions What are Sins False delights but make ado and have ado a man to provide his own vexation Now this distance from God and all this turmoiling and breaking and crying e're he appear again consider if any pleasure of sin can countervail this damage sure when thou art not out of thy Wits thou wilt never make such a bargain for all the pleasure thou must make out of any sin to breed thy self all this pains and all this grief at once to displease thy God and displease thy self and make a partition between him and thee Oh! sweet and safe ways of Holiness walking with God in his company and favour he that orders his Conversation aright he sees the loving kindness of the Lord 't is shewn to him he lives in the sight of it But if any such separation is made yet is it thy great desire to have it removed why there is hope See to it labour to break down and pray to him to help thee and he will put to his hand and then it must fall and in all thy sense of separation look to him that brake down the middle wall Eph. 2. There it is spoken of as betwixt men Jews and Gentiles but so as it was also between the Gentiles and God separated from his people and from himself ver 16. to reconcile both to God in one Body And ver 18. Through him we have access by one Spirit to the Father And then he adds that they were no more strangers and foreigners dwelling on the other side of the Wall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Word is but fellow Citizens c. Oh! that we knew more what it were to live in this sweet Society in undivided Fellowship with God Alas how little is understood this living in him separated from Sin and this World which otherwise do separate from him solacing our hearts in his love and despising the base muddy delights that the World admires hoping for that new Jerusalem where none of these Walls of Sin nor any one Stone of them are and for that bright day wherein there is no Cloud nor Mist to hid our Sun from us Now for the