great and glorious and excellent is exalted and most high over all And it is to be observed that as this was the common and more usual strain and temper of holy Souls in the ages whereof the Scriptures give us any account so were doubts and fears and troubled thoughts concerning their own interest in God a great deal less usual and common in those days So that in proportion to the other pious and holy exercises of such as were true fearers of God and devoted to him there is little account given us of any thing of that kind in the sacred Writings and especially in the New Testament of our Lord An argument That such as were sincerely religious were most taken up about the interest of God and Christ in the world rejoicing either in the observation of its growth and increase or in the hope and confidence that it shall grow And that they were much less concerned about their own interest yea and that this course did thrive best with them While they were most intent upon the affairs of their common Lord their own were well enough provided for We cannot hereupon but note therefore by the way how altered a thing Religion is now become Almost the whole business of it even among them that more seriously mind any thing belonging to it is a fear of going to Hell and hence perpetual endless scruples doubts and enquiries about marks and signs and how to know what is the least degree of that grace which is necessary to their being saved As if the intention were to beat down the price to the very lowest and dodge always and cheapen heaven to the utmost it may be feared as too many with a design not to aim at any thing higher than what is meerly necessary to that purpose only and never to mind being excellent but only being saved And yet also it were well in a comparative sense if that it self were minded in good earnest by many that profess beyond the common rate And That whereas their own interest is the thing they most mind it were not their meanest and least considerable interest even that of their sense and flesh and secular advantage and that under the pretence too which makes the matter so much the worse of much love and zeal Godward and devotedness to his interest which they supposed involved and wrapt up wholly with theirs Whence also all their delight and joy is measured only by the aspect of the world and of publick affairs upon them and their private ones And they are either overwhelmed with sorrow or transported with joy according as the state of things doth either frown upon or favour their concernments In the days when the interest of Christ lay more entirely and undividedly among one sort of men and more apparently their contests being less among themselves and chiefly with the Infidel world and they had for the most part no enemies but those in common of the Christian Name and Cause So that any common state of suffering to them was the visible prejudice of that Cause and Interest Why what Did they delight and please themselves in nothing but a warm Sun and Halcyon-seasons Surely they had matter little enough for that sort of joy And what Did they therefore dejectedly languish and despond and give themselves up to sorrow and despair Nor that neither unless they had all had but one neck and that also perfectly in the enemies power it had been an impossible thing to stifle and extinguish their delight and joy So fully did Christ make it good to them That their sorrow should be turned into joy and their joy should no man take from them For even that increased it which aim'd at it's suppression and the waters thrown upon their flame became rivers of oyl They had got a secret way of rejoicing in tribulation of counting it all joy when they fell into divers tentations of taking pleasure in reproaches for the sake of Christ of turning difficulties and hazards into matter of triumph of taking joyfully the spoiling of their goods and glorying to be counted worthy to suffer any thing for so excellent a name Insomuch that though their Head and Lord was in a most ignominious way taken from them and they left as a despised party of men in the midst of an outragious world under the seemingly-hopeless profession of addictedness to the interest of a Man that dy'd upon a Cross among Thieves but the other day And though many of them never saw his face but had their knowledg of him by report and hear-say yet believing they rejoic'd with joy unspeakable and full of glory The matter and ground of their joy was not so uncertain and changeable a thing nor so light and unsubstantial as the worlds kindness and favour and the smooth face of a serene Sky These were true Lovers of Christ and such as counted him worthy for whom they should do all that lay in their power and suffer all which it was in the power of any others to do against them upon his account They that rejoice and place their delight in the blessed God himself through Jesus Christ have for the Object of their joy the Everlasting I AM Him who is the same yesterday and to day and for ever And whose excellent glory may be clouded indeed and eclips'd to the world and the eye of Sense but still shines in it self and to the eye of Faith with the same bright and undiminish'd lustre That delight will then be continued and permanent and ever springing up in fresh liveliness and vigour which is taken in this blessed Object considered as it is in it self and that hath place in a Soul that acts in a steady direct course towards that Object without sinister respects or any selfish ones of even the highest kind otherwise than in that subordination which will be sutable to the vast disproportion and inequality between Gods interest and ours that is looking upon our own external concernments as unworthy to be named in the same day That though we reckon what there is delectable in God will make for our eternal advantage yet to consider that advantage of ours so much less and to be so much more pleased and satisfy'd that he is in himself blessed and glorious as it is in it self a thing more considerable that he be so than it is what becomes of us or of any creature or of this whole Creation We are not indeed concern'd nor may think it warrantable to put our selves upon any such severe and unnatural trials of our love and fidelity to him as to put the question to our own hearts Could we be content to lye in Hell or be in the state of the damned for ever for his Glory For it were a most injurious and vile supposition of somewhat inconsistent with his own most blessed Nature and eternal essential felicity for his happiness cannot but be much placed in the benignity of his Nature to
finally to terminate in the Mediator for that the very notion of Mediator resists The name Christ is the proper name of that office and the desire of knowing him under that name imports a desire to know him in his office viz. as one that is to lead us to God and restore our acquaintance with him which was not to be recovered upon other terms So that it is ultimately the knowledg of God that is the so much desired thing and of Christ as the way and our conductor to God That is the knowledg of God not absolutely considered alone though he is even so a very delectable object as hath been said But as he is related to us and from whom we have great expectations our all being comprehended in him It cannot but be very delightful answerably to a certain sort of delectation of which we shall have occasion to speak in its proper place to have him before our eyes represented and revealed to us as the all-comprehending good and that in the way and method whereinto things are now cast may at least become our portion He is some way to be enjoyed even in this view 'T is a thing apt to infer complacency and delight thus to look upon him They who place felicity in contemplation especially in the contemplation of God are not besides the mark If they do not circumscribe and confine it there so as to make it stand in meer eontemplation or in an idle and vainly curious view of so glorious an object without any further concern about it They will then be found to speak very agreeably to the language of holy scripture which so frequently expresses the blessedness of the other state by seeing God And if the act of vision be delicious The representation of the object must have proportionable matter of delight in it It cannot but have so if we consider the nature of this representation Which answerably to the sensible want and desire of such as shall be delighted there-with must have somewhat more in it than the common appearances of God which offer themselves equally to the view of all men Though it is their own as common fault that they are destitute of the more grateful and necessary additions That it hath more in it is evident from Gods own way of speaking of it For we find that his revealing himself in this delectable way 1. Is attributed to the spirit And as a work to be done by it when it shall be given supposing it therefore yet not given and that all have it not yea that such have it not in such a measure as they may have it unto this purpose who yet truly have it in some measure already even as a thing peculiar to them from the unbelieving world For it is prayed for to such as concerning whom it is said that after they believed not before they were sealed by the spirit of promise that the God of our Lord Jesus Christ the father of glory would give it them and it is mentioned by a name and title proper to the end and purpose for which it is desired to be given them viz. as the spirit of Wisdom and Revelation that end and purpose being immediately exprest in or as that particle is some time used for the knowledg of him The eyes of their understanding being enlightened by it which are supposed blind before for the same purpose By which prayer it is supposed a communicable thing Yea and that these had some way a right to the communication of it or that it was a thing proper to their state fit to be prayed for as some way belonging to them they being in a more immediate capacity of such revelation than others But how incongruous had it been with such solemnity of address to make request on their behalf for that which they already sufficiently had as a thing common to all men 2. It is spoken of as a reward of their former love loyalty and obedience He that hath my commandments and keepeth them he it is that loveth me and he that loveth me shall be loved of my father and I will love him and will manifest my self to him Therefore is such manifestation no more to be accounted common than the love of Christ is and keeping his commandments It is spoken of as given discriminatingly and the grace of God admired upon that account In the next words Judas saith unto him not Iscariot it being well understood how little covetous he was of or qualifyed for such manifestations Lord how is it that thou wilt manifest thy self to us and not to the world What it hath more than common light external or internal answerable to the deeply resented wants and the hearts desires of the regenerate by which it becomes so highly pleasant and delectable to them though it is rather to be felt than told as it is hard to describe the very things we have only immediate sensible perception of may yet in some degree be understood by such characters as these 1. It is much more distinct and clear They are confused and dark glimmerings which other men have of the blessed God so that the light which is in them is darkness 'T is true that an unregenerate person may possibly have clearer acquired notions of God and of the things of God than those may be which are of the same kind only in some who are regenerate So that he may by the advantages he may have above some of the other in respect of better natural abilities more liberal education such circumstances of his condition as may more engage him to study and contemplation and befriend him therein be capable of finding out more of making fuller discoveries and more evident deductions and be able to discourse thence more rationally and satisfyingly to others even concerning God his nature attributes and works than some very pious persons destitute of those advantages may be able to do But these though their candle give a dimmer light than the others have the beams of a Sun raying in upon them that much out-shines the others candle And though they know not so many things nor discern the connexions of things so throughly yet as they do know what is most necessary to be known so what they do know they know better and with a more excellent sort of knowledg proportionably as whatsoever is originally and immediately divine cannot but much excel that which is meerly human Those do but blunder in the dark These in Gods own light do see light And his light puts a brighter hue and aspect upon the same things than any other representation can put upon them Things are by it represented to the life which to others carry with them but a faint and languid appearance and are all covered over with nothing else but dark and dusky shadow so as that may be hid from the wise and prudent which is revealed to babes How bright and
whole sanctifying-work to bring home the particular Truth whose Impression it would leave on the Soul with application thereof to it in particular which as generally propounded in Scripture men are so apt to wave and neglect for what is every ones concern is commonly thought no ones And what need that its method here should be wholly diverse But in whichsoever of these ways the Spirit of God doth manifest his love it is not to be doubted but that There is such a thing in it self very necessary and to be attained and sought after And that it is highly delectable when he doth vouchsafe it That there is such a thing to be sought after as a communicable priviledg and favour to holy Souls is evident enough from multitudes of Scriptures Those that have been occasionally mentioned in speaking what was thought fit to be said of the way of his doing it need not be repeated unto which we may add what we find is added to those above-recited words Eye hath not seen c. the things which God hath prepared for them that love him viz. But God hath revealed them to us by his Spirit And that Spirit not only gives those lovers of God above-mentioned a clearer view of the things prepared for them so as that the nature of them might be the more distinctly understood as is argued in the latter part of this and in the following verse but also of their own propriety and interest in them Now we have received not the Spirit of the world but the Spirit that is from God that we may know the things that are freely given us of God Whence therefore they are revealed by the Spirit not as pleasing objects in themselves only but as gifts the evidences and issues of Divine Love their own proper portion by the bequest of that Love to whom they are shew'n Nor is this the work of the Spirit only as inditing the Scriptures but it is such a work as helps to the spiritual discerning of these things such as whereto the natural man is not competent who yet is capable of reading the Scriptures as well as other men And what will we make of those words of our Saviour when having told his Disciples he would pray the Father and he should give them another comforter even the Spirit of Truth that he might abide with them for ever Even the Spirit of Truth c. He adds I will not leave you comfortless I will come to you that is as is plain by that Spirit And then shortly after subjoins He that hath my commandments and keepeth them he it is that loveth me and he that loveth me shall be loved of my Father and I will love him and will manifest my self to him Here is an express promise of this love-manifestation whereof we speak by the Spirit the Comforter mentioned above not to those particular persons only unto whom he was then directing his speech or to those only of that time and age but to them indefinitely that should love Christ and keep his commandments Which is again repeated in other words of the same import after Judas not Iscariot his wondering expostulation touching that peculiarly of this loving manifestation Jesus answered and said unto him If any man love me he will keep my words and my Father will love him and we will come unto him and make our abode with him So that such a manifestation as is most aptly expressive of love such converse and cohabitation as imports most of kindness and endearedness they have encouragement to expect that do love Christ and keep his words The same thing no doubt with that shedding abroad of the love of God in their hearts by the Holy Ghost given to them mentioned before And whereas we have so plain and repeated mention of the seal the earnest the first-fruits of the Spirit what can these expressions be understood to import and they do not signifie nothing other than confirmation of the love of God or assuring and satisfying evidences and pledges thereof And that there should be such an inward manifestation of divine love superadded to the publique and external declaration of it which is only made indefinitely to persons so and so characteriz'd the exigency of the case did require That is wherein it was necessary his love should be distinctly understood and apprehended it was so far necessary this course should be taken to make it be so A meer external revelation was not sufficent to that end Our own unassisted reasonings therefrom were not sufficient As other Truths have not their due and proper impression meerly by our rational reception be they never so plain without that holy sanctifying influence before insisted on so this Truth also of Gods love to this person in particular hath not its force and weitht its efficacy and fruit answerable to the design of its discovery unless it be appâ—ied and urged home on the Soul by a communicated influence of the Spirit to this purpose Many times not so far as to overcome and silence tormenting doubts fears and anguish of spirit in reference hereto and where that is done not sufficient to work off deadness drowziness indisposition to the doing of God chearful service not sufficient to excite and stir up love gratitude admiration and praise How many who have learned not to make light of the love of God as the most do who reckon in his favour is life to whom it is not an indifferent thing whether they be accepted or no who cannot be overly in their enquiry nor trifle with matters of everlasting consequence who are not enough Atheists and Scepticks to permit all to a mad hazard nor easie to be satisfy'd walk mournfully from day to day with sunk dejected spirits full of anxiety even unto agonies under the clear external discovery of Gods love to persons of that character whereof they really are such as observe them judg their case plain and every one thinks well of them but themselves yea their mouths are sometimes stopt by such as discourse the matter with them but their hearts are not quieted or if they sometime are in a degree yet the same doubts and fears return with the former importunity the same work is still to be done and 't is but rolling the returning stone And all humane endeavours to apply and bring home the comforts proper and sutable to their case prove fruitless and ineffectual nothing can be fastened upon them they refuse to be comforted while God himself doth not create that which is the fruit of his own lips peace peace while as yet they are not fill'd with joy and peace in believing and made to abound in hope through the power of the Holy Ghost It is plain there needs a more learned tongue than any humane one to speak a word in season to such weary ones How many again have spirits overcome with deadness and sloth under a settled perhaps
even a spirit of might and power that may counter-mand and over-rule in every of those ports and turn the battle in the gate Those use to be the places of most strength and surely here there needs most Your case and present state cannot admit that you securely give up your selves to unmixed unsolicitous delight even in the best Object If you intermit care and vigilancy you will soon have such things come in upon you as will make a worse mixture in your delight than they can do and corrupt and spoil all Your delight were better to be mixed with holy care than with sinful vanity that tends to preserve this utterly to destroy it Your state is that of conflict and warfare You must be content with such spiritual delight as will consist with this state In a time of War and Danger when a City is beset with a surrounding Enemy and all the Inhabitants are to be intent upon common Safety their case will not admit that they should entirely indulge themselves to ease and pleasure And surely it is better to bear the inconvenience of Watching and Guarding themselves and enjoy the comforts which a rational probability of Safety by such means will allow them than meerly with the mad hope of procuring themselves an opportunity and vacancy for freer delights to throw open their Gates and permit themselves and all their delectable things to the rapine spoil of a merciless Enemy Understand this to be your case Therefore strictly guard all the avenues of your inward man It is better resist there and combate your Enemy than within your Walls who is more easily kept than driven out There cause every occasion and object even that importunes and pretends business to you to make a stand and diligently examine the errand Let also for this purpose a spirit of Wisdom and Judgment reside here The Gate was wont to be the place of counsel and judgment as well as strength that may prudently consider what is to be entertained and what not and determine and do accordingly But if you will have no rule over your own spirit but let it be as a City broken down and without walls If you will live careless and at ease and think in this way to have delight in God your delight will soon find other Objects and grow like that of the Swine wallowing in the mire become sensual impure and at length turn all to Gall and Wormwood It may be you have known some of much pretence to Piety that would allow themselves the liberty of being otherwise very pleasant in their usual conversation by which you may imagine delight in God which you cannot suppose such persons unacquainted with may fairly consist with another sort of delight Nor indeed is it to be doubted but it may For the Rules and Measures which the Holy God hath set us import no such rigorous severity nor do confine us to so very narrow bounds but that there is scope and latitude enough left unto the satisfaction of sober desires and inclinations that are of a meaner kind He that hath adjoined the inferior faculties we find in our selves to our natures and at first created a terrestrial Paradise for innocent man never intended to forbid the gratification of those faculties nor hath given us any reason to doubt but that the lower delights that are sutable to them might be innocently entertained Nay and the very Rules themselves of Temperance and Sobriety which he hath given us for the guiding and governing of sensitive desires do plainly imply that they are permitted For that which ought not to be is not to be regulated but destroyed But then whereas such rules do so limit the inclinations and functions of the low animal life as that they may be consistent with our end and subservient to it How perverse and wicked an indulgence to them were it to oppose them at once both to the Authority of him that set us those Rules and therein to our very end it self That delectation in the things of this lower world which is not by the Divine Law forbidden and declared evil either in it self or by the undue measure season or other circumstances thereof is abundantly sufficient for our entertainment and the gratification of this grosser part while we are in this our earthly pilgrimage and so much can never hurt us nor hinder our higher delights God hath fenc'd and hedg'd them in for us as a Garden inclosed by his own Rules and Laws set about them so that we cannot prejudice or empair them but by breaking thorough his inclosure Our great care and study therefore must be to repress and mortifie all earthly and sensual inclinations unto that degree as till they be reduc't to a conformity and agreement with his Rules and Measures unto which they who have no regard and do yet pretend highly to spirituality and delight in God 'T is apparently nothing else but meer hollow pretence they only put on a good face and make a fair shew look big and speak great swelling words of vanity as they must be called while their hearts taste nothing of what their tongues utter Spiritual delight and joy is a severe thing separated from vain and unbecoming levities as well as from all earthly impurities and only grows and flourishes in a Soul that is dead to this world and alive to God through Jesus Christ. See then to the usual temper of your spirit and do not think it enough that you hope the great renewing change did somtime pass upon it and that therefore your case is good and safe and you may now take your ease and liberty But be intent upon this to get into a confirmed growing spirituality and that you may find you are in your ordinary course after the Spirit then will you savour the things of the Spirit And then especially will the blessed God himself become your great delight and your exceeding joy Retire yourself from this world draw off your mind and heart This is Gods great rival The friendship of this world is enmity to him which is elsewhere said of the carnal mind that is indeed the same thing viz. a mind that is over-friendly affected towards this world or not chastly wherefore also in that fore-mentioned Scripture they that are supposed and suspected to have made themselves in that undue sense friends of this world are bespoken under the names of Adulterers and Adulteresses You must cast off all other Lovers if you intend delighting in God Get up then into the higher region where you may be out of the danger of having your spirit ingulpht and as it were suck't up of the spirit of this world or of being subject to its debasing stupifying influence Bear your self as the inhabitant of another country Make this your mark and scope that the temper of your spirit may be such that the secret of the Divine Presence may become to you as your very element