from God and Heb. 9. 14. the Apostle tells us That the blood of Christ purgeth our Consciences from dead Works to serve the living God Hence the Apostle 1. Cor. 1. 30. Telleth us that Christ is made unto us Wisdom Sanctification and Redemption 5. The 5th great Want of the Soul which I mentioned was Hopes or Assurance of an happy Existence to all eternity This Want now accrueth from the Soul's Immortality The Consideration that God hath created us under an Ordination to an Eternal Existence and State Admitting this which indeed is the main thing that distinguisheth a reasonab'e Soul from the Soul of a brute Creature it is impossible that the Soul should be under any degree of Happiness that hath not some Hopes or Assurance of Glory That its Soul shall go to God when it leaveth the Body And that the Body shall rise again in a joyful Resurrection in which it shall be again united to the Soul that both may live with God for ever Now this is a Good which floweth unto the Soul from the Loves of Christ This needs no further proof than 1. That no Soul is born to this glorious and incorruptible Inheritance for we are by nature Children of Wrath and eternal life is the Gift of God as the Apostle tells us Rom. 6. The Gift of God is eternal Life and it is a gift which cometh from God to us by the Hands of Christ John 17. 2. As thou hast given him Power over all Flesh that he should give eternal Life to as many as thou hast given him And John 10. 28. Speaking of his sheep saith he I give unto them eternal Life and they shall never perish Now as their having a certain right to and their future possession of eternal Life is necessary for them in another Life when this transitory Life shall be determined so the hopes or full assurance of it is necessary for them to make them in any measures happy while they live here And this is in and from Christ also and therefore he is called our Hope 1 Tim. 1. 1. And the the Apostle Col. 1. 27. saith Christ in us is the Hopes of Glory That is all the Hopes we have of Glory are from Christ This is abundantly enough to evince that positive goodness that is in the Loves of Christ their high and sutable conveniencies to the necessities and wants of our Souls I shall in the next place shew you the transcendent Goodness and excellency that is in them that they are as the Text saith Better then Wine or as it is expressed in the Hebrew Idiome good before Wine Wine as I have before shewed you literally Signifies the Juice of the Grape Figuratively whatsoever is good sweet and excellent in the World Now take it in one or both Senses The Demonstration is very easy I shall make it in 3 particulars 1. First all the Goodness that is in Wine taken either litterally for the Juice of the Grape or Figuratively for all created comforts lies in a Sutableness of them and that but for a time neither to the more external wants of a Creature Three things must be yielded concerning all created Goods 1. None of them reach the wants of the Soul which is the best and noblest part of man What do Pleasures Riches Honours whatsoever this world affordeth signify as to the Souls wants It wants Pardon of sins Will any of these procure or purchase it It wants a Righteousness wherein to stand before God Will these procure it It wants Peace of Conscience Will those give it It wants Purity Will they cleanse it It naturally wants a Right and title to Glory and the Hopes or Assurance of it Can any of these help the Soul to it They indeed sute the more external wants of Man The wanton Sense wants grateful Objects They will Supply it The body wants Food and Rayment they will Supply it But for the more inward Spiritual Wants of the Soul they have no Sutableness to them no conveniency But as I have shewed you the Loves of Christ have nay they are not onely suted to the Souls greatest wants but to the Bodies also at least so far as the Soul hath influence on the Body upon the Happiness of which it undoubtedly hath for a good Conscience is a continual feast The Contentment which Grace filleth the Soul with the Mortification and Subduing of the Passions and stubborn Will of Man have a great Reflection upon the Health and chearfulness of the Body So that here is a double Argument to prove the Loves of Christ better than Wine 1. From their Sutableness to the necessities and wants of the Soul which are the wants of the noblest part of man 2. From their sutableness to the wants both of Soul and body by reason of the Reflection which the Souls good hath upon the outward Man even in this Life to say nothing of the joyful Resurrection of the Body and the Happiness both of Body and Soul reunited in the Enjoyment of God for ever 2. All created Comforts last but for a Season and that a little Season They only sute the wants of our Bodies in this Life Riches profit not in the day of Wrath Honours lie down with our Bodies in the dust Pleasures cease when our senses which they gratified are gone Nay very often the Sutableness or gratefulness of these created Goods extinguisheth before the determination of our natural Lives When Barzillai was Fourescore years old his Eye took no pleasure in seeing nor his Ear in hearing There are daies in this Life Eccles 12. 7. in which a man shall say he hath no pleasure in them What do Riches Honours Friends Pleasures signify in a day of Sickness 3. No created good suteth all our wants one suteth one want another fills up another Emptiness none suteth all But the Love of Christ as it suteth our Soul wants So it is Suted to all times and is certain and a Supply to all wants of Souls This is my first Argument to prove his Loves better then Wine 2. Secondly there is no need or want which Wine or created goods supplieth but the Love of Christ will supply and much more eminently and abundantly Let me open this in a few particulars 1. Wine in regard of the Subtile Spirituous nature of it hath a great vertue to exhilarate the Spirits and to raise up the Affection of Joy Hence you read of those who shout by reason of Wine Psal 78. 65. And the Psalmist saith VVine makes glad the heart of Man Psal 104. 15. and Ecc. 10. 19. Wine maketh merry But do not the Loves of Christ do this much more Eph. 5. 19. And be you not drunk with Wine wherein is Excess but be you filled with the Spirit speaking to your selves in Psalms and Hymns and Spiritual Songs making Melody in your heart to the Lord. David Psal 4. cries out Lord lift thou up the light of thy Countenance upon me for thou thereby
they have in them cravings and lustings of the flesh David prayeth hard for his life Psal 39. ult and Abraham for a Child and Job for health Jonas is fond of a gourd and Agur beggeth food convenient for him and although Rachel may be too importunate for a Child and Paul for the removal of the Thorn in his flesh yet there is a lawful desire of the good things of this life allowed yea commanded us in that form of Prayer which our Saviour prescribes We are bid to pray Give us this day our daily bread But the Child of God first seeks the Kingdom of God and the righteousness thereof according to our Saviours prescript Mat. 6. 33. I remember David hath such an expression as this Psal 27. 4. One thing have I desired of the Lord that will I seek after that I may dwell in the house of the Lord all the days of my life to behold the beauty of the Lord and to enquire in his holy Temple If a Child of God had but one thing to ask of God this should be it that it might behold the face of God this is that which it would seek after and look out for Yea this is that which their Souls desire eminenter These are the things for which they will wrestle with God and will not let him go until he shall bless them with them Other things they will beg but these are the things their Souls will spend their strength in and lay the stress upon did you hear the secret pleadings of the awakened Soul with God you would easily discern the difference between the desires it hath towards outward things and those which are in it towards Spiritual and distinguishing mercies and be easily able to say Those are the things that this Soul would have pardon of Sins sense of Gods love victory over its lusts and corruptions strength and inlargement of heart in the service of God These are the things which this Soul would have It asks a Ring but the kiss is that to which it hath most mind And all this must be understood of the gracious Soul when it is itself not in its fits of passion and infirmity then Elijah and Job and Jonah and any of the Children of God may speak according to the flesh the law of their members prevailing against the law of their mind hath brought them into captivity to the law of Sin These things being premised for the explication the truth of the proposition will be abundantly evidenced from the example of the man according to Gods own heart holy David and that in several Psalms Psal 4. 6. Lord lift thou up the light of thy countenance upon me There be many that say who will shew us any good but Lord lift thou up the light of thy Countenance upon me The light of the Sun will please others but 't is only the light of thy Countenance that will please me Psal 63. v. 1. 2. My Soul thirsteth for thee my flesh longeth for thee in a dry and thirsty land where no water is To see thy power and thy glory in the Sanctuary The sight of the Sanctuary will please another but nothing will please David but the sight of Gods power and glory in the Sanctuary Other-where he prays that the Lord would shew him his way and unite his heart to fear his name That God would come unto him and shew himself unto him c. Nor is it hard to find out the reason of it which lies In the sanctification of the renewed man he hath a new heart given unto him A new heart signifies a new understanding a new will and new affections New not as to the faculties themselves but as to the motions and operations of them in which the soul still follows the dictates of reason and proceedeth in the method of a rational creature 1. The Soul is renewed in its understanding from whence proceedeth a new notion and Judgment concerning things The old Serpent cheated our first Parent when he persuaded her that the fruit of the forbidden Tree was to be desired because in the day she should eat thereof her Eyes should be opened and she should be as God knowing good and evil for from that day forward she was struck blind and the Disease according to Divine ordination proved hereditary All we who are the Children of Adam are born blind neither able to take the true notion of good and evil nor yet to make up a Judgment concerning either discerning the things that differ but naturally every one calleth Evil good and good Evil. The Psalmist saith that man stood not in honour but became like the Beast that perisheth In this much like the Beast indeed that we are meerly led by the conduct of a sensitive appetite not discerning those things which are truly and spiritually good and the reason of this is our not understanding our selves for the nature of all good lying in a conveniency and sutableness of the object to us a knowledge of our own state and wants must reasonably be supposed to a right judgment concerning good and Evil. But amongst other Evils accrewing to us by the fall this was one that we are by nature Blind as to our own State and Strangers to our own Souls not understanding that we are by Nature Children of Wrath poor miserable blind and naked but conceiting that we have need of nothing Hence it is that the Soul is not able to judge of the goodness of Union and Communion with God pardon of sin reconciliation with God c. Nor indeed doth it come to understand it until the Eyes of the understanding be opened by the application of Spiritual Eye-salve laid on by the Finger of the holy Spirit of God Till this time the Soul seeth no beauty in Christ nothing for which he should be desired The goodness of Riches and Pleasures and Honours it knows but as for that transcendent goodness and Excellency which is in Christ what it is it doth not understand Hence it naturally desires life health riches honours success in worldly affairs and such common gifts as may serve it in the world with credit and applause and reputation But for spiritual things for distinguishing tokens of love it is not able to take the heighth and length and depth and breadth of the love of God in them nor to discern their conveniency and sutableness to its undone state and condition hence with the Cock in in the Fable it prefers the Barly Corn before that Pearl of great price for the purchase of which the wise Merchant is willing to sell all that he hath But now the regenerate soul hath its Eyes open to discern the things that are excellent and as it is taught by the Spirit of conviction the truth of its natural and unregenerate Estate so its Eyes are opened to see that nothing but the special love of God in Christ is a good suitable to it or worthy of its caring for
Every one is not alike taken with every sensual object the Apostle tells us we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every one hath his proper lust and corruption by which he is drawn away the lusts of the flesh are one mans proper lust the lust of the Eye is anothers proper lust the pride of life is anothers Separate from mankind drunkards lascivious persons vain persons persons that are covetous and too greedy of the worlds riches ambitious men whose God is honour and applause credit and reputation in the World how few will you leave But I hear some say this is an hard censure upon mankind men indeed are flesh and blood man hath natural Senses and naturally seeks the gratification and Satisfaction of them but we hope we do not prefer the satisfaction of them before the Loves of Christ shewed in the pardon of sin peace of conscience purity of heart the hopes of glory This were a very sad thing and it is a very hard judgment to pass upon any Soul we must plead not guilty to this Indictment Say you so my next question is how will ye be tryed will you be tryed by the ordinary rules of tryals of your preference in other cases answer me then or call your souls to answer themselves in some few questions What do you most delight to hear of what do you please your selves most in what do you imploy your selves most in the pursuit of what do you most postpone and put behind in the motions of your lives which do you most neglect for the other c. 1. What do you most delight to hear of The loves of Christ are not the objects of any sense but the Ear but they may be heard of Sermons should be principally such discourses discourses of Christs love we preach Christ Crucified canst thou be patient to hear discourses of the loves of Women discourses of worldly businesses of vanity many hours and canst thou not with the like patience and delight sit out a Sermon of one hour art thou never saying when will this vain idle discourse be done this discourse that tends nothing to the good of my Soul and yet often saying when will this Sermon be done Judge then whether thy Soul judgeth the loves of Christ better than Wine There are those that can rise up early in the morning that they may follow strong drink and continue till night till Wine inflame them and canst not thou rise up early to hear of the love of Christ and sit an hour or two till the report of his love inflameth thy Soul Hadst thou rather hear a wanton idle story than a Gospel story how dost thou then prefer the loves of Christ before Wine thou manifestly givest the preference to a sensual satisfaction 2. What do you most please your thoughts in the contemplation meditation of My meditation of him saith David shall be sweet Our thoughts must feed themselves with some objects we are so incompassed with the straits and necessities of this life with the various diversions and temptations that I think it unreasonable to put the tryal there Whether have the loves of Christ or worldly objects most of your thoughts none would acquit themselves upon such an inquiry But which are your Souls most pleasant Bread which are your sweetest meditations this will try a Soul undoubtedly such objects as a Soul most preferreth it will be most pleased in the contemplation of But is this the case of the most of men can they say that though they have more thoughts upon the World and sensible objects in it yet the meditations upon the World and the other are rather thoughts of necessity than of delight and pleasure Thirdly What do you most imploy your selves in the pursuit of Is it sensible satisfactions or Christs love I do not here mean by most a frequency of action or length of time but a warmth and fervency and intension of affection and a Christians circumstances and station in the world may be such as will inforce him to spend more of his time and more of his action about worldly than about spiritual things but which doth the Soul press most hard after which pursuit hath most of the strength and vigour of the inward man That doubtless hath the preference in the mans judgment it is an ill sign to see a man work hard and pray coldly lazily perfunctorily when men spend their strength for that which is not bread when a man so toileth in his pleasures when he presseth so hard after the World that his whole heart may be discerned and read in those pursuits and but half his heart can be discerned in his pursuits after the loves of Christ he comes late to an Ordinance of God he sleeps when he is there he doth the work of his God negligently My Soul saith David presseth hard after thee it is an excellent sign when tho the motions of the Soul be after the World yet the pressings hard of the Soul are after Christ and his loves 4. In the motions of your lives what do you most postpone and put behind that which is most postponed is least preferred Let my Tongue saith the Psalmist Psal 137. 6. cleave to the roof of my mouth if I prefer not Hierusalem before my chief Joy We have an English saying That meat and drink may be had but work may stay it intimates our preference of meat and drink before labour the end of which is chiefly to procure meat and drink Do you say I must pray I and my House must seek the Lord I must hear that my Soul live my labour in my calling that may stay It is a very ill sign that the Soul prefers earthly things before heavenly things when he postpones the means to obtain things heavenly to the means for obtaining things that are earthly when every trifling business will turn him off from prayer reading hearing the Word It is true there is a time for all things But when the Worlds time is admitted to jostle out Gods time and Gods time is not reserved to him and the worlds time never yields to Gods time it is a very ill sign that Christs loves have not the preference in the Soul Lastly Which do you most neglect for the other Our Saviour telleth us Mat. 6. 24. No man can serve two Masters for either he will love the one and hate the other or else he will hold to the one and despise the other the neglect of one thing to give place or room to another sufficiently argueth the preference of that for which we make room before that by the neglect of which we make room for it Do you neglect the world and the things of the world to give room for the loves of Christ and the means to obtain them or do you neglect the loves of Christ and the means he hath appointed for the gaining of them for the world and the means you are to use for the gaining of it
and then think to put off God with the bone O desperate folly and presumption offer this now to thy Prince will he accept it canst thou expect Sinner that Christ should freely love thee when thou art grown old who refusedst him when thou wert young canst thou reasonably think that God will be put off with the fag end of thy life dost thou not know how hardly an old sinner is brought to repentance sin is bred and sed in his bones and it will not out art thou aware how acceptable to God the sacrifice of thy youth is under the old law no Sacrifice was admitted that was above three years old Dost not thou remember how kindly God accepted his young Samuel Abijam Josiah Timothy c. who in their youth inclined their hearts unto him doth the good nature and handsome features and sweet perfumes of the young man please thee and is there no excellency in the Graces of him who is full of Grace and Truth is there no savour in Christs Ointments no sweet Odour from his name poured forth O come you that are Virgins behold your Husband an Husband who if you be poor is able to enrich you if you be mean and base is able to honour and to ennoble you who what ever you want is able to supply you O that upon the pouring forth of his name amongst you in this Sermon this day some of your souls this day might be allured to love the Lord Jesus Christ Secondly This notion obligeth all those that be Saints or profess themselves such to approve themselves to be Virgins the holy Spirit hath so called them certainly it should be their great care to answer their name To keep themselves unspotted from the world undefiled in the way free from the pollution of the world through lust I have toldyou that there are many who go for Virgins but are not they are wedded to some filthy lust or other wedded to the world defloured by entertainnig some corrupt dangerous principles or declining to a corrupt conversation we live in a debauched a debauching age you that stand take heed lest you fall 1. If you lose your Virginity you lose your honour The young Womans Virginity is her honour your freedom from idolatry and superstition your soundness in the faith your purity integrity and holiness of life is your honour Hold fast that thou hast saith Christ to the Church of Philadelphia Rev. 3. 11. that no man take thy Crown he who despoileth you of your purity of Doctrine and Worship or who seduceth you to any licentious practices takes away your Crown yea not only your Crown in respect of reputation but your Crown of Glory also John Rev. 14. 1. Saw a Lamb standing upon Mount Sion and with him 144000 having his Fathers name written upon their foreheaas and v. 2. heard a voice from Heaven c. and they the 144000 sang as it were a new Song before the Throne and the four Beasts and the Elders and no man could learn that Song but the 144000. which were redeemed from the Earth v. 4. It followeth These are they which were not defiled with Women for they are Virgins these are they which follow the Lamb whithersoever he goeth these were redeemed from amongst men being the first fruits unto God and to the Lamb and in their mouth was found no guile for they are without sault before the Throne of God not defiled with Women Non polluti idololatriá quae est scortat io spiritualis sed virgines fide spiritu saith Pareus not defiled by idolatry which is a spiritual Adultery but Virgins in Spirit and Faith Secondly Consider if you lose your chastity It will be an hard matter to reconcile you to your first Husband If the Virgin be known to have lost her Virginity it is no easy matter to procure her an Husband of any reputation if the Wife hath lost her Virginity that is her chastity it is an hard matter to reconcile her to her Husband If a man put away his Wife and she go from him shall he return to her again Jer. 3. 1. It is true the mercies of God are above the mercies of men it follows there yet return unto me saith the Lord but it is no easy matter for a lapsed Saint to recover his peace many a Bone must be first broken and if such be saved it must be as through fire It is a dreadful Text which you have Heb. 6. 5 6. O keep your integrity and behave your selves like Virgins live an hidden life more and more to God and Christ more and more reserved from the world learn what this meaneth Our life is hid with Christ in God Be like Virgins careful in nothing save only to please Christ who is your spiritual Husband let your behaviour speak your Virgin-modesty and that you may keep your Virgin State and behaviour 1. Take heed of Books that will principle you to a Spiritual Fornication There are 2 sorts of Books in the world which help much to debauch it 1. Amorous Books full of lascivious Songs and filthy stories 2. Heretical Books The first debauch People as to their bodies the latter as to their faith and immortal Souls 2. Take heed of Whorish Company The Chast Virgin is often spoiled by unchast Society Dinah went abroad into wanton company and was deflowred If she had kept her Fathers house she had probably kept her honour How many Christians are defiled both in Judgment and Practice by keeping company with Papists Quakers Socinians c. Lastly O love the Lord all his Saints for the savour of his Ointments for the sweetness of his Name which is as an Ointment poured forth The best are prone to love Christ only for the Peace of Conscience which they have upon their Justification by his blood and for the Heaven they shall have hereafter for his sake His Glory is exceeding sweet This Love is not to be faulted but I would work my own heart and have you study to work up your hearts to an higher pitch Labour to be like Angels The Angels were never Redeemed with the Blood of Christ never knew what trouble of Conscience meant They have a natural right to Heaven yet they love admire adore Christ they are rational though spiritual Subsistences What maketh them to love Christ but the perfections and excellencies which they see in him Let us study to be like Angels to get up our hearts to such a spiritual pitch as this to love Christ for the excellency of his person for the savour of his good Ointments I shall add no more to this Discourse I have now done with this third Verse Sermon XVI Cant. 1. 4. Draw me we will run after thee The King hath brought me into his Chambers we will be glad and rejoyce in thee we will remember thy Love more than Wine The upright love thee I Have told you that the eight first Verses of this Chapter
used it seemeth to be something more then the secret desire of the Soul the desires of our Souls expressed by the words of our lips is what is generally called prayer in holy writs but words without inward affections words not thrust out from the force of our internal desires and affections are the least thing in prayer which lieth not in the pouring forth of words but in the pourings out of our Souls before God Labour Christians to understand the nature of prayer both as to the matter you should pray for and as to the right manner of the performance of it you all know what you would have what you have need of what is truly good for you under your present circumstances this you know not some things are absolutely good universally necessary such things as all Souls at all times have need of such are pardon of sins sanctification further grace to honour and glorify God in your circumstances and relations an heart to honour and glorify God in whatsoever state and condition you are these and such like things you may beg importunately and absolutely and that at all times But there are other things which are not so absolutely and universally good but are good or evil as they are well used or abused These must be asked of God with a submission to his will and a reference to his wisdom It is of mighty concern for a Christian rightly to understand the matter of prayer what he may or may not ask of God what he may ask absolutely what but conditionally and with limitation an ignorance of this may make Christians too bold too importunate with God in asking some things and to sin by impatience and murmuring because they do not receive presently what they ask when as the reason is because they ask amiss James tells those to whom he wrote Jam. 4. 3. You ask and receive not because you ask amiss he instanceth but in one way wherein they asked amiss that you might consume it upon your lusts That indeed is one way by which men may miscarry in prayer not directing their prayer to the honour and glory of God but meerly to a self-satisfaction and indeed taking the words in that sense as spending upon their lusts signifies a gratifying our selves and giving our selves a pleasure and satisfaction so all asking amiss will fall under it and such asking amiss is the cause of all our not receiving no man can ask any thing for the honour and glory of God who doth not ask according to the will of God God is glorified by the fulfilling of his will and whosoever prays and the sum of his prayer is not let the Lord be glorified let the will of the Lord be done doth but ask that he may consume upon his lust and give himself a satisfaction now all this is asking amiss which is the cause of our not receiving It is therefore I say of a very great concernment for a Christian to know what he may pray for what he may pray for absolutely and peremptorily what but limitedly and conditionally with submission to the Divine will and with a reference to the Divine wisdom how else is it possible that he should pray in faith or how else will he be able to command his Spirit into a due silence and patience if he doth not presently receive what he asketh of God Nay the servency of a Soul in prayer doth much depend upon this knowledge no prayer can be fervent but the prayer of faith No prayer receiveth a present answer but the prayer of faith Study therefore Christian the due matter and manner of prayer There may be many prayers put up and yet God not hear Isa 1. 15. Though saith God you spread forth your hands I will hide my Eyes from you yea when you make many prayers I will not hear the reason there assigned is because their hands were full of blood which amounts to that of David If I regard iniquity in my heart God will not hear my Prayer and to that of Solomon The Sacrifice of the wicked is an abomination unto the Lord but the prayer of the upright is his delight He that lifteth up hands unto God must lift up pure hands But a man may lift up pure hands yet not be heard David complaineth that he did so Psal 22. therefore the Apostle adds 1 Tim. 2. 8. Holy hands without wrath or doubting for saith James ch 1. v. 7. Let not him that wavereth think that he shall receive any thing of the Lord. Now it is impossible that a man should pray without doubting for any thing of which he is not fully persuaded that it is the will of God that he should receive it this therefore is of very great concern that a Soul should know that he asks according to the will of God and that must be when he knows that God hath somewhere in Scripture promised it Be not therefore only much in prayer but see that you do not ask amiss that you ask so that you may receive yea that while you are speaking God may give you a gracious answer Thirdly This Doctrine calls to you for an holy and close walking with God A loose liver may receive some good things from God as he is a God of compassion full of pity and tender compassion that hears even the young Ravens when they cry unto him for their food thus did Ahab thus did the King of Nineveth and this was a ground for Simon Magus to pray though he was in the gall of bitterness and the bonds of iniquity but he can receive nothing from God as he is a God of truth and faithfulness there is not in all the Book of God one promise made to a wicked mans prayer God hath said though they make many prayers he will not hear them Isaiah 1. 15. he hath said They shall call upon me but I will not answer they shall seek me early but they shall not find me Prov. 1. 28. For Hypocrites he hath said Job 27. 9. Will God hear his cry when trouble comes upon him but a close walking with God is not only commendable to us upon this account that our prayers may not be wholly shut out from God that we may not only in our distresses go to God as a fountain of mercy and goodness as a God of pity and tender compassion but as unto a God of truth and faithfulness with an hope and a confidence in him and an expectation upon him and with an holy boldness but also that we may have a present answer we are naturally hasty as to the supply of our wants and the satisfaction of our desires hence we say Bis dat qui cito dat and count that kindness double which is done for us quickly Now they are the favourites of Heaven that gain the quickest answers from God There 's nothing makes one Soul more the favourite of God then another but a more ardent love for God and a
promises The only thing that I can fancy why a Christian should make a doubt here is because they may be consequent to the removal of some bodily distempers whose influence upon the mind might cause those troubles that weakness or dulness such as Melancholy c. But hath God no hand in bringing or removing such bodily causes if he hath as certainly there is no evil in our bodies more than in our Cities which he hath not done why may not God both afflict us as to our spirits by sending such distempers upon our bodies and also remove the former which are the effect by the removal of the latter which he hath made to be the cause So that admit these things consequent to the removal of some bodily distemper yet they are the effect of God and may be and ought to be looked upon as the answer of our prayers 3. The greatest difficulty of judgment in this case is as to those things which are but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the things which concern this life which God giveth to the righteous as well as the wicked to the sinner crying unto him as well as unto his Children How a Christian shall discern that God when he gives him in these mercies gives them in as a God of Truth and Faithfulness remembring his promise to his Servants nor indeed is this Judgment very easie to the most discerning Christian Something I shall say in the case whether what will be satisfactory or no I cannot tell 1. If they have been given in after prayer made with a Spirit indifferent not too importunate I mean for the receiving of them we may hope well We may observe in Scripture that sometimes common good things have been wrung out of the hands of God by too much impatience and importunity which have never proved blessings Such were the Quails Num. 11. 31 32 33. the Text saith while the flesh was yet between their teeth e're it was chewed the wrath of the Lord was kindled against the People Such was the first King given to the Israelites even Saul the Prophet saith Hosea 13. 11. I gave thee a King in mine anger But when a Christian begs of God any good thing without too much impatience and importunity with an indifferency of Spirit resigning up himself to the will of God as to the receiving of it and God after such a prayer gives in the mercy I know not why we should not conclude it an answer of prayer This I think was the case of Hannah 1 Sam. 1. She was indeed grieved and troubled because God had denied to her the blessing of a Child in this trouble she prays in a solemn manner we read not of any anger in her Spirit against God any impatience or sinful importunity but she prays as a Woman of a troubled Spirit the Lord gives her a Child it was but a mercy of a common nature wicked Women have Children as well as others but it is given in after a solemn prayer she looks upon the Child as begged of God For this Child saith she I prayed and the Lord hath given me my Petition which I asked of him 2. I shall add but one thing more viz. When together with the good thing there is an heart given to the person to improve and make use of it for the honour and glory of God James lets us know that God never gives us in mercies in answer to our prayers and as evidences of his love and faithfulness that we might consume them upon our lusts when he tells those to whom he wrote James 4 5. You ask and receive not because you ask amiss that you may consume it upon your lusts when God giveth us in an outward mercy if he giveth it us in performance of his promise and in token of his love and favour he together with it gives in an heart inclined and ready to make use of it for the honour and glory of his name This is also exemplified in the case of Hannah in the text before-mentioned 1 Sam. 1. 27 28. For this Child saith she I prayed the Lord hath given me my Petition which I asked of him therefore also I have lent him to the Lord as long as he liveth he shall be lent unto the Lord. In the margent of your larger Bibles you will see it may be read He whom I have obtained by Petition shall be returned to the Lord. You have another no less famous instance of it in David Psal 116. v. 1. I love the Lord because he hath heard my voice and supplications The Lord hath heard his voice v. 1. He had inclined his ear unto him v. 2. The Lord had dealt graciously with him v. 7. He had delivered his Soul from death his Eyes from tears and his feet from falling Now mark the product of this He loved the Lord because of it v. 2. He resolveth to call upon the Lord so long as he lived v. 9. To walk before the Lord in the land of the living v. 13. To take the cup of salvation and to call upon the name of the Lord. v. 14. To pay his vows v. 16. To be the Lords Servant v. 17. To offer the Sacrifice of Thanksgiving c. Now where upon prayer for a more common mercy suppose life health riches success in business we find that the Lord hath given us both the thing which we asked of God and an heart to honour God with it and to make a due improvement of it we have there no reason to doubt but that it is given us in answer to our prayers and in testification of his faithfulness and love towards us This now is of great concern to us in order to our gladness and joy in him upon the receiving an answer of our prayers for how shall we rejoice in him upon any such occasion unless we discern our good things coming from him This I think is enough to have spoken to this question and upon this whole argument I shall now proceed as God gives me opportunity to the other effect this mercy had upon the Spouse We will remember thy loves more than Wine But of this hereafter Sermon XXIX Cant. 1. 4. We will remember thy Loves more than Wine YOU heard in my last discourse the first effect that the Beloveds favour shewed to his Spouse in the quick return he made to her prayers and the royal favour he had bestowed upon her in bringing her into his Chambers admitting her to some more special and intimate degrees of communion with himself had upon her it put gladness into her heart and brought her up to an exulting and rejoycing in him Joy is but a passion cito fit cito perit that doth not last alwaies it is like a Land-flood that is sometimes up but will in a short time abate Ordinary Joys do so But the Spouse resolves to keep up here and to this end she saith She will remember the Loves of Christ and give them a
rejoycing in him living up in a close obedience to his Law this is the man that forgetteth the Loves of Christ But yet if there be a Soul that hath experienced the Loves of Christ in a particular application to it self that hath given it self a liberty to the flesh and walked in a contrary course to what the Law of Christ requireth this Soul yet more forgets his Loves because he had a deeper impression of them upon his heart the Love of Christ made an impression only upon the others Ears but it hath entred into this man's Soul He is the greatest forgetter of his Love You shall observe in holy Writ that all sin is exprest under the notion of forgetting God Psal 50. 22. and in a multitude of other Texts and this not only because a forgetting of God is the cause of all the Violations of his Law which we could not violate if we remembred God as we ought to do but because indeed all sin in God's account is an actual ' forgetting of him God accounts us to know to remember no more than we are affected with and live up unto Therefore Christians let us make it our business not only to call to mind the Loves of Christ but to remember them in that sense which God calleth a remembrance of them 2. Let us not satisfie our selves with a bare remembrance of his Loves but labour to remember them more than Wine more than the most sweet and pleasant the most gainful and profitable things which this world affords Think that you hear Christ speaking in your Ears in the language in which he once spake to Peter setting all the pleasant and gainful things in the world before you and then saying to you Christians Love you me more than these Let me shew you the reasonableness of this 1. Consider if thou canst not say so Thou dost not answer the Loves of Christ in any degree I am now speaking to such as are Christians not in name and profession only but in deed and in truth Such a one may suppose all the fallen Angels under Christ's Eye even those Legions in the Air and in the bottomless Pit Creatures in their Original more perfect and glorious than man but fallen from their first Integrity and think he heareth Christ saying to him Poor Soul I have loved thee more than all these I died not for these I died for thee I took not upon me the Nature of Angels but the Nature of the seed of Abraham 2. He may suppose all the Heathen Nations under Christ's Eye The great Emperours of Turkey Persia China and other parts of the world with the millions of Souls under their jurisdiction and think that he heareth Christ again saying to him Poor Soul I have loved thee more than these Thou hearest my Gospel Read and Preached every Lord's Day hast thou not seen hast thou not heard These great Nations of the world and all the great Rulers of them never heard the joyful sound I was never Preached in their Streets they were never wooed never intreated to come to me that they might have life I have loved thee more than these Further yet thou mayest fancy all the prophane men all the sensual and carnal men all Hypocrites all unregenerate men whose hearts are yet locked up under unbelief under Christ's and thy Eye and suppose that thou hearest thy great Lord and Saviour saying to thee Poor Christian I have loved thee more than all these They are yet wallowing in their native blood as thou wert before I passed by thee in my time of love and said unto thee live they are yet Children of wrath in an hourly danger of having it come upon them to the utmost I have plucked thee out of Sodom Thy heart by nature was as hard as theirs as much prejudiced against thy own salvation I have made thee to differ I have loved thee more than all these May I rise one step higher to commend the Love of Christ to thy remembrance thou mayest fancy all that glory which Christ had with his Father from before the beginning of the world all the blessed company of Heaven all the riches of Christ's glory and felicity before his and thy Eye and fancy that thou hearest Christ say to thee My poor creature I have in a sense and for a time loved thee more than these I left my Father's Throne and right Hand him whom I was alwaies before brought up with him I left all to come down from Heaven to Earth to take thy flesh to be born of a Virgin and to be laid in a Manger to live a poor and contemned life in the world to die a shameful and ignominious death and all this to purchase for thee Eternal Life and Salvation and to redeem thee from thy vain conversation Have I not loved thee more than these What doth the Apostle say less than this when he saith 2 Cor. 8. 9. You know the grace of our Lord Jesus Christ that though he was rich yet for your sake he became poor that you through his poverty might be made rich In what degree then canst thou be said to answer the Loves of Christ if when there is set before thee no more than the pleasures of sin which are but for a season the profits and enjoyments of this life which thou canst have no more than a Lease for Life of if thou canst not say Yea Lord thou that knowest all things knowest that I remember thy Love more than these Either this intoxicating Wine of sinful lusts and pleasures how gratifying soever they be to my fleshly appetite or this pleasant and gainful Wine of worldly Riches Estate Honour Preferment c. Oh that Christians would think of this 2. The second Consideration is yet more dreadful viz. He is not worthy of the Loves of Christ who doth not remember them more than Wine What Christ sometimes said of Love is as true concerning this remembrance of his Loves which is an act of Love Matth. 10. 37. He that loveth Father or Mother more than me is not worthy of me and he that loveth Son dâ— Daughter more than me is not worthy of me And what he saith there of natural Relations is doubtless as true concerning sensible Enjoyments in this world Riches and Honours c. which are objects of your love much beneath reasonable creatures in nearest relation to uâ— It is certainly as true That man or woman that remembers any sensible Enjoyment and is more affected with it than the Loves of Christ is not worthy of his Loves Certainly nothing more becometh us who pretend to be creatures endued with reason than to value things according to their measure and their true and just valuation You will say he is not worthy of a Jewel of great price that valueth a Pebble before it And by the way this will be enough to convince us all that we are saved by Grace and have what Love we have from Christ freely