reasonings of one part of the world that have pretended to more Learning and Knowledge than others and the prophane scoffs and mockings of a more silly part of it at the greatest Mysteries of the Kingdom of God Some by Wisdom know not God being under the meer conduct of reason and tying up themselves to the meer informations of that natural Eye Some knowing less have blasphemed God and the holy things of God counting their own Ignorance a sufficient excuse for their Blasphemy None knoweth the things of God aright but he that is under the Teaching of the Spirit Take the first Principle of all Religion viz. That the holy Scriptures are the Word of God no Soul knoweth this as he ought to know it but he that is under a further Teaching than that of the Church or of Reason much less doth it know the momentous Propositions that are contained in those holy Writings To all knowledge there is required 1. A sufficient Revelation 2. A sufficiency in our faculty to receive and comprehend the Revelation The holy Scriptures are a sufficient Revelation of all Truth There are no Mysteries of the Kingdom of God to be admitted but what are there revealed But we want a visive faculty a sufficiency in our understandings to apprehend and to conceive them till the Lord by the finger of his Spirit toucheth our Ears and saith Ephatha be opened When Peter made his confession of Christ for which Christ blessed him Christ addeth Flesh and blood hath not revealed it to him Secondly The Spirit teacheth by a special Application of the Word to the Conscience The Word as written is no more directed to one man than to another it equally concerneth all men When we Preach we are like Benhadad's Archers we draw Bows at adventures and let the Lord's Arrows fly who is it that directs them betwixt the joints of one harness more than another that when we reprove sin and denounce the Judgments of God against it saith to this or that sinner Thou art the man or when we display the grace of the Gospel and open the Promises of God teacheth one Soul to apply them while another refuseth the comfort of them All special Application of the Word to the Soul which indeed is the true Teaching is from the holy Spirit of God It is the Spirit that was promised Joh. 16. 8. to convince the world of Sin Righteousness and Judgment It is the Spirit which convinceth the Soul of Truth of Wrath of Love indeed of any thing of Spiritual Revelation It is the Spirit that makes the Word stick to the Soul All the Ministers on Earth cannot make a threatning to stick to the heart of an hard and impenitent sinner nor a Promise stick to a broken and contrite heart until the Spirit comes and joyneth with the Ministration of the Word We sometimes meditate of the Lord's terrours and compose Discourses with the best Art we are able and in the vanity of our hearts are it may be sometimes saying within our selves Surely this Sermon will alarum some sinners open some blind Eyes Another time we study the Grace of the Gospel and with the best Art we can compose Discourses to affect Souls with the sense of the love of God in Jesus Christ and are ready to think surely this Discourse will affect some Souls and bring them to love and admire Jesus Christ to seek to him for pardon and forgiveness to receive him as the Saviour of man as their Saviour We go about our work and when we have done we see cause to return unto the Lord that sent us mourning and saying We have laboured in vain and spent our strength for nothing and in vain The Spirit of the Lord moves not upon the face of our waters there 's not one Soul washed from its filthiness The Angel comes not and troubles the waters though our people lye from year to year at the Pool yet possible not a Soul is cured of its infirmity The Word is but a dead letter it is the Spirit that quickeneth whom he pleaseth The Word the Minister teacheth us by communicating notions but the Spirit only teacheth by particular and effectual Application of notions to our Souls advantage Thirdly The Spirit teacheth by evident Demonstration There is a threefold Demonstration of things 1. The Demonstration of Sense Thus it is demonstrable that the Fire burneth that Snow is white all know that spiritual things come under no such Demonstration 2. The Demonstration of Reason thus a proper effect is a demonstration of the cause Some Propositions in Religion are indeed capable of this demonstration The Creation demonstrateth a Creator c. But alas there are very few things in Religion that fall under the demonstration of Reason most Propositions of that nature depend upon Revelation and theâ—truth of them is to be judged from thence That Christ is the eternal Son of God That he took upon him our Nature died for Sinners In short all the main Propositions of Religion all Propositions immediately concerning our Salvation all Articles of Faith are things which fall not under the demonstration of Reason 3. There is therefore Thirdly a Demonstration of the Spirit St. Paul tells us his Preaching was in the Demonstration of the Spirit that is attended with the Demonstration of the Spirit and let Scoffers say what they will if this Demonstration of the Spirit attendeth not all our Preaching we do but beat the Air and labour in vain Logicians rightly tell us of two sorts of Arguments The one they call Topicks the other Demonstrations The difference of them lies in the effects they have upon our minds The former make a thing only probable to us the other make it certain If a notion appears only probable to us we have some doubts and fears and suspicions about the truth of it Nothing is demonstrated to us but that of the truth of which we have no further doubts against which we can make no Objections Now nothing but the Spirit of God thus teacheth The Gifts of Ministers are various the discourses of some may be meer words oratorial discourses these of all others have least influence upon any but airy Souls others more mind their work and knowing that nothing but the Word of God layeth hold on the Conscience endeavour to prove what they say by holy Writ and some in this are more happy than others as they are more skilled in the Scriptures and the true sense of them others are more rational in their discourses men of great parts good reason though the second sort of these best discharge their Office yet the effect of the best is to make a thing but probable to the Soul The Soul will find out some distinctions excuses and evasions until it comes under this Teaching of the Spirit it is an easie thing to make it probable to the Soul that it is in a road and high-way to Hell and eternal destruction that sin is the
hast not an inch of time at thy command nor canst command thy Sun to go back or to stand still for an hour If James instruct us not to say To morrow we will go to such a Fair or Market without adding If God will surely vain man should not say at such a time I will repent I will believe I will turn to God without saying If God will let me live to such a time and poor creature what if God will not What if he will say unto thee Thou dilatory fool This night thy Soul shall be taken from thee this year this month thou shalt die O the most unrea sonable vanity of men in venturing Eternity upon such incertain contingencies yet this is the usual delusion Augustine confesseth that his foot was once in this snare he resisted motions for his turning to God with cras cras to morrow to morrow I will do it till at length through the power of grace he brake the snare crying out Cras Domine cur non hodie to morrow Lord and why to morrow why not to day This is but the first thing I would say to these procrastinating Souls and not that which properly resulteth from my former Discourse 2. But though there be an obvious contingency in that yet we may admit that thou shalt live unto the time thou hast prefixed to thy self for thy coming and returning unto God supposing yet that no man cometh to the Son unless the Father draweth how vain are the promises that thou makest to thy self Admit thou dost live to that time and that before that time thy heart shall not be more inamoured upon thy lusts and hardened in thy sinful courses but that then thou shalt have as good and fair convictions as now thou hast Yet art thou sure that God will then draw thee Art thou sure thou shalt then be drawn by the Preaching of the Gospel Admit that Art thou sure of the motions impressions and breathings of the holy Spirit of God The Preaching of the Gospel beareth the same proportion to the healing of the Soul that the Pool of Bethesda bare to the healing of bodily infirmities Men might lie there many years the Gospel tells you of one that lay 36 years yet was not healed the Angel indeed came often down and stirred the waters but none thrust him in There is an healing virtue in the Gospel it is the word of Reconciliation the word of the Kingdom The Spirit of the Lord attends the ministration of it it stirreth the Pool but admit this if there be none to help the poor Soul that is impotent into it it is not healed What knowest thou whether the holy Spirit which breatheth where it listeth will breathe upon thee at thy leisure God said of the Old World My Spirit shall not alwaies strive with man If it be not perfectly in thy own power to turn to God when thou pleasest it is the most unaccountable folly imaginable for any to resist the holy Spirit and to vex it yet promising himself the operations and effects of it when he will be pleased to call for and to admit them But I hear some saying Do not you determine that the grace of God cannot be resisted what need your exhortations then not to resist it 1. I have told you that the grace of God may be opposed and resisted but that Grace by which the heart is changed is powerful and finally cannot be resisted but certainly the common grace of God which the Apostle saith hath appeared to all men may be opposed and resisted and finally rejected and is so by the most of those that sit under it and certain it is that mens opposing and resisting of that common grace may provoke him to deny special grace to the Soul that doth it and will justifie God in the denial of it For we have no reason to complain of God's not doing what was truly and purely his part whiles we have not done what is our part and in our power Now though the change of the heart be an act of Divine Power yet acts of moral Discipline and the avoiding gross and scandalous sins and the performance of some religious Duties which God hath prescribed as means though not in themselves sufficient and effectual are things within our power with the assistance only of that common grace which God denieth to none to whom he doth not deny the Gospel And in these the holy Spirit may be opposed and finally resisted though he shall not be finally resisted by any Soul that is ordained to life and eternal Salvation and it is certainly the duty and wisdom of every Soul to take heed of this Resisting this Vexing the holy Spirit because as I said before God shall for ever be justified in the with-holding his gracious acts of power until man hath done what is in his power To which I think I may add that in the day of Judgment there will be wanting a President so much as of one Soul who hath followed the drawings of his Gospel so far as he had power to whom God hath denied the more powerful drawings of his Spirit making a change in the Soul and subduing it to the obedience of Faith and also because God will not have his Spirit alwaies strive with man because he is but flesh 2. But secondly Even the People of God also fall under this reproof though not for such vexings and resistings of the Spirit as natural and unregenerate men are guilty of yet for Quenching the Spirit in its motions and resistances of it in his operations whence the Apostle saw need of those Precepts 1 Thes 5. 19. Ephes 5. 30. We are prone 1. To Quench the Spirit in its motions to duty and to put them off 2. And to promise our selves if we fall we shall rise again When we find some motions to duty which we have reason to conclude to be from the holy Spirit dwelling in us and sometimes from some more than ordinary suggestions to and impressions made upon us we are too ready to put them off to some other time promising to our selves that we then will obey them and hearken to them not considering that as our first coming to Christ dependeth upon the Father's drawing so our running after him depends upon Christ's and his Spirit 's drawing Now though the Lord never forsaketh the Soul that is his as to necessary grace yet he often deserts it as to gradual manifestations in strengthening and quickening influences See that famous instance Cant. 2. The Lord called at the door of his Spouse saying Open my Love my Dove my Undefiled The Spouse grieveth her Beloved's Spirit she would open in the morning when she should have had her fill of sleep when she should be up and drest she had put off her Coat and how should she put it on she had washed her feet and how should she defile them At length v. 5. She rose to open to her Beloved but
and they will find at last that God will give men for them and People for their lives Possibly some will say to us but how shall we know these whom Christ calls the fairest amongst women if we knew them we should give a a due respect to them It is true the Apostle saith The world knoweth us not Nor can they perfectly know them for the Kings Daughter is glorious within saith the Psalmist But yet our Saviour tells you Math. 7. 16. By their fruits you shall know them do men gather grapes of Thorns or Figs of Thistles even so every good tree bringeth forth good fruit but a corrupt tree bringeth forth evil fruit Will you know what is good fruit see Gal. 5. 22. The fruit of the Spirit is love joy peace long suffering gentleness goodness faith meekness temperance against these there is no law No law of God Add to this Phil. 3. 3. We are the circumcision which Worship God in the Spirit and rejoice in Jesus Christ and have no confidence in the flesh these are the true Jews that are such inwardly in the heart and in the Spirit and not in the letter whose praise is not of men but of God See you therefore any man or woman or any party of men and women in the World who disclaiming any confidence in the flesh any priviledges of birth or Church-state or the merits of any works they have done or can do place their hope for Salvation in Jesus Christ alone trust in him rejoyce in him and Worship God in the Spirit tho it may be not with those external rites and Ceremonies that you do nor under the same circumstances yet heartily Worship God according to the rules which God hath given them that Love God and have a love to all men though more especially to those that fear God and desire to live in Peace as much as in them lyes with all men that are gentle and meek not giving way to rude and boisterous Passions that are good in their behaviours temperate no drunkards no unclean Persons but squaring their lives by the rule of reason because it is also the law of God Let me tell you that against these there is no law No law of God which is the regula regulans the rule by which all the rules and laws of men must be guided or they are nullities and no rules at all These are those whom that God whom you own as your Creator and the great Lord of Heaven and Earth that Christ whom you call your Redeemer your Saviour and who most certainly shall be your Judge and give unto you at the last according to what you have done in the flesh calls the fairest amongst women the most beautiful and lovely Souls in the whole creation judge you whether you ought not so also to call so to account them so to deal with them These are the best men and women in your Cities Parishes c. Take â—reed of using hard Speeches concerning them God will for them execute Judgment as well as for ungodly deeds much more take heed of any hard actions against them he that toucheth them toucheth the apple of Gods Eye Zech. 2. 8. Deut. 32. 10. They have prayed with David Psal 17. 8. Keep me as the apple of thine Eye God hath said concerning them Zech. 2. 8. He that toucheth them toucheth the apple of his Eye Be wise now therefore O ye Princes be instructed O you men of the Earth whether great or small be assured Christ will revenge his Spouses quarrels even the quarrels of all those whom he judgeth the fairest amongst women Let none think to cover their malice against Religion and Godliness under pretences of executing humane Laws the Apostle saith against such is no law no law that will be justified by the law of God no law that will justify either the lawgivers in making it or the Executors in execution of it 1 Tim 1. 9. The law is not made for a righteous man but for the lawless and disobedient for the ungodly and for sinners for unholy and profane for Murderers of Fathers and Murderers of Mothers for Whoremongers for those who defile themselves with mankind for Man-Stealers for Lyars for perjured Persons and other things contrary to sound Doctrine The law that is the law of God is not made for them that is to punish afflict torment them it is made for them to live according to the rule of it It is made to protect them For rulers are not a terror to good works but the evil Rom. 13. 3. And all Magistrats ought to be Ministers of God to Christians for good Rom. 13. 4. Now all humane laws must be either in affirmance of the law of God and to force that or in civil things left to their power as they shall judge to be most for the publick Peace or necessary to uphold Nations and Polities O therefore take heed what you do lest you be found fighters against God Much less let any think to cover their malice with pretences that the Persons they run upon with such a rage are hypocrites Hypocrisy can be but in the heart when there is no contradiction in the conversation that man is no judge of But is it not possible to reconcile at least some part of the men of the World to those to whom the Lord Jesus Christ hath given such a Character Is he not a better Judge then men are Will you make your selves believe for a cloak for your rage that these men are not what they pretend to be I would ask you but one question are they not more righteous then you Are they not more in reading the Word Hearing Prayer Fasting and are not these things duties commanded in that Word which you own to be your rule and to be holy just and good are they not stricter in the observation of Sabbaths Which is so great a piece of Religion that the Prophet expresseth a great part of it under that notion Isa 56. 4 6. Into their hearts you cannot look but their Words are audible do not they fear an Oath more Do they swear and curse and Blaspheme like you or many others do they exceed Heathens Dii omnes deaeque te perdant by their Dammees do they rail and revile and lye like other men Do they drink and whore steal and murder gripe and oppress is not the contrary to this the beauty of a Soul in the Eye of humane reason You have therefore no reason to judge them none of those whom Christ calls the fairest amongst women you must own they are fairer then you or any of your converse and stamp You must find some in the World that are better then your selves or they must be the most comely and beautiful Souls Sirs I beseech you consider how much it becometh a man as a man to judge according to truth And what can be a better standard then the judgment of Christ O let not the People of
it hath any sense of the fire I conclude then that as Christs Ointments are the graces with which he is filled So the savour of these Ointments is nothing else than the souls perception and sense of that Christ by the mediation of the holy Spirit of God breathing his grace and love upon the Souls of his People And this is sufficient to have spoken for the explication of this first phrase It follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thy name is as an Ointment poured forth Job speaking of God saith what is his name and what is his Sons name Let us enquire a little concerning the name of Christ in this Text. A name is an appellation given to some person or thing either to express the nature and being of it or to distinguish it from another thing God cannot properly be said to have a name because no term can fully explicate to us his divine essence But yet God is pleased in some little measure to make himself known to us Now whatsoever God thus makes himself known unto us by that is his name More particularly The second Person in the holy Trinity considered as our Mediator and in reference to the great work of mans redemption had several names One expressing the two natures which were united in that Divine Person that was his name Emanuel which signifieth God with us Another expressing the great work which he had to do viz. To save his People from their sins therefore his name was called Jesus A third expressing his designation consecration to his Office thus he was called Messiah and Christ both signifying the same thing Anointed Gregory understands it of the name Christ and the name Messiah so doth Lud. de Ponte Genebrard Lyra and others of the name Jesus But I know no reason why we should dispute so nicely for the particular name when as Christ had several names either expressive of his Divine or Human nature or of his personal capacity as both Natures were united in him or else expressing the vertues and graces of his Person or else relating to one or another or all his sacred Offices and indeed what is said in the Text is true concerning every name of Christ as well as another Each of his names is As an Ointment poured forth And besides I see a more comprehensive interpretation of the term equally true with this Thy name Whatsoever thou art made known by unto us thy word ordinances grace gospel it is all like Oil poured forth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word translated poured forth cometh from the Hebrew Radix 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath emptied or exhausted Christs name is compared to Oil to Oil emptied poured out Oyl in the Box is sweet very sweet it maketh the Box sweet but it casts not forth its smell abroad nor is the sweetness of it so exceeding great and overcoming as when it is poured forth It is said of the Ointment with which Mary anointed our Lord that when she brake the Box the savour of it filled the room Nor is it said thy name is as an Ointment dropped out but as an Ointment poured forth as Ointment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 emptied or exhausted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Septuagint version Take the Lord Jesus Christ as he is one with the Father God over all blessed for ever so he is the Fountain and Original of Grace full of good Ointments But now look upon him as our Mediator in which notion the names of Jesus Christ Messias Emanuel c. belong unto him so he is as Oil poured forth The grace of the hypostatical union is poured out upon him he is God with us The fulness of the God-Head dwelleth in him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bodily The Revelation of Christ to the world as the Saviour of the Sons of Men is as an Ointment poured forth which smells sweet in the Nostrils of all the world and filleth the whole Creation with a sweet savour The more special revelation of the Lord Jesus Christ unto the particular souls of the Saints is as an Ointment poured forth Christ apprehended and applyed by faith unto the soul is exceeding sweet to it To you that believe saith the Apostle he is precious It followeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Therefore do the Virgins love thee Amongst men the term Virgin signifies one who hath not lain with Man neither as a Wife nor as a Strumpet By a metaphor the Servants of God in Scripture are called Virgins because it is their duty and will be their care to keep themselves unspotted from the world from all filthiness both of Flesh and Spirit as the Apostle speaketh the 144000 glorified Saints mentioned Rev. 14. 4. are called Virgins The professors of the Gospel at large are so called in the parable Mat. 25. of which though as to the matter of their own salvation some were wise some soolish yet all kept themselves from the Paganish Spiritual Adultery with Devils Stocks and Stones Gods People of Israel anciently was called a Virgin Jer. 31. 4. 13. And Saint Paul professeth it his desire to present the Saints at Corinth as a chast Virgin unto Christ to which purpose he was jealous over them with a godly jealousy 2 Cor. 11. 2. The word here translated virgins cometh from the Heb. root 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to be hid and covered either Because the gravity of former times caused Parents to keep their Virgins as it were hidden in their Houses until Marriage Or else because the modesty of those more innocent times allowed not Virgins to go without their Vails as it were hidden from vulgar sight Rebeccah when she came near unto Isaac took a Vail and covered herself which usage continued a long time after especially in publick Assemblies Tertullian hath a peculiar Book de velandis Virginibus concerning the vailing of Virgins where he bitterly inveigheth against those who had broken those bars of modesty and calleth them capita nundinatitia pudorem ostentatitiae Virginitatis what would he have said to the bare Necks and open Breasts of this Age But I told you by Virgins here are meant the true Children of God who are called hidden ones Psal 83. 3. such who being cleansed have neither spot nor wrinkle but are holy and without blemish thus of old Origen and Gregor magnus and more lately Beda with the generality of modern Expositors interpret it Mercer by Virgins seems to understand the Gentiles who had not heard of Christ yet should be also induced to love him upon the report of his Excellencies revealed to them in the preaching of the Gospel but the other Interpretation is proper enough and more generally received to which I shall adhere These Virgins love Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word translated love is ordinarily used and so interpreted it hath a great cognation with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 voluit he hath willed
to and in your soul to inable you further to perfect holiness in the fear of the Lord. 3. After the beatifical visions of God in another life Learn hence the great difference there is betwixt earthly and spiritual objects of our desires and delights The worlds Crums are little valuable tho some are fond of its Loaves The good things of the world derive much of their value from the quantity of them that it throws into our laps The minimum quod sic the least portions of the pleasures profits or honours of it have little of value in them but the least of Christ is exceeding precious the things of the world affect not the Soul or or its necessities they are not certain pledges of greater measures they will go but a little way to fill the creatures emptinesses but it is otherwise with Spiritual blessings in and through Christ Thirdly You may from hence observe the difference betwixt the Hypocrites and the Saints desires after Christ An Hypocrite may pretend some desires after Christ nay he may really desire something of his love consider Christ as a Saviour as one that brings the Soul to life and immortality so he must necessarily be the object of the desire of every man that hath any view of his own mortality and that Eternal State to which man is ordained Even Balaam saith Oh that I might dye the death of the Righteous that my latter end might he like his But mark ye these are the fullest manifestations of Divine Love these are more than the kisses of his Mouth but for those tokens of love which are below these for such manifestations of the love of Christ as tend to the inabling of the Soul to serve and glorify God by the subduing of Mans will to the will of God the mortification of lusts and corrupt affections these are not at all valuable to a sensual man not indeed to any but to the changed and renewed Soul I do not know any one thing from which a Man may take better measure of himself and a good Christian may better distinguish himself from one that walketh in a vain shew and meerly glorifieth in appearance than this To a good Christian the least of Christs distinguisâ—iâ—g love is exceeding precious and more precious than the greatest portions of the worlds goods The workings of the Spirit of Christ within and upon the Soul subduing the will of Man to the will of God mortifying our Members and the deeds of the Body Taking the affections off the Earth and Earthly things and fixing them on more sublime and spiritual objects the giving of the Soul a good hope through grace these are things which we usually count some of the least tokens of special and distinguishing love Really they are great things nothing of Christ is little but we judge ordinarily according to sense we ordinarily esteem a sense or assurance or full persuasion of the love of God a much greater thing than these But now for a Soul to set an high price and value upon these to be more satisfied more to triumph and rejoice in the conquest of a lust the victory over a temptation than in the conquest of all our Enemies More to desire that our hearts may be filled with love to God desires after God delight in God than to have our Barns filled with Corn or our Purses with Gold and Silver this I take to be such a difference between a Christian indeed and a Christian in a meer Name Title and outward Profession as a Christian may rest in when he is inquiring into his Soul for evidences of the truth of grace Other manifestations of the love of God may be desired for our selves and with a respect only to our selves and the quiet relief and peace of our own Spirits a Christian can desire these only for the glory of God Try your selves therefore Christians by this Touchstone An Hypocrite may desire to know that his Sins are forgiven and that God would not impute Sin to his Soul or that he would impute a righteousness without works an Hypocrite may desire to live with God in glory but these lesser tokens of love he valueth not But alas even the best of Gods People must I fear be here reproved not for their no valuing of these kisses of Christ that is incompetent with a Child of God but for their not enough valuing of them and being too passionate and unsatisfied for want of the comforting manifestations of Divine Love I have before told you that these sensible manifestations of Divine Love are exceedingly desirable and there is no Child of God but is concerned to wish to pray to labour for them But we must take heed that we be not like our little Children whom we shall sometimes see too much slighting and undervaluing and ready to throw away what good things they have because they want some particular thing which they have a mind to which it may be we that are their Parents do not see so proper for them especially under their present circumstances It was lawful for Rachel to wish for to pray for Children but she sinned in saying to her Husband give me Children or else I die Hannah was much in the same error 1 Sam. 1. 8. weeping not eating and vexing her self because she had no Child and in the mean time forgetting that God had given her an Husband who was better to her than ten Sons So it is lawful nay the duty of a good Christian to pray to endeavour for the sweetest and fullest manifestations of Gods love But I have often thought that though these be good things of a Spiritual nature and so vastly differing from the good things of this life yet in this they agree with them that they must be asked with submission to the will of God because they are not de necessariis ad salutem things that are necessary to life and eternal Salvation but such which a Soul may want without any breach of Gods Covenant with the Soul 2. But for a Soul not only too passionately to desire these things which speaketh its not submitting to the will of God in his not dispensing them to it but to over-look deny or undervalue all the tokens for good which it hath received from God meerly because it hath not these and to conclude that it hath nothing of Christs love this is certainly what doth no become a Christian Certainly a Christian ought as much to value himself upon those emanations of grace by which he is inabled to serve and honour God as upon those by which his Soul is rendred more at ease more refreshed and comforted Every kiss of Christ every measure of special distinguishing love is and ought to be precious to a believing Soul Let me in the last place bottom upon this discourse a double word of exhortation The first respecting the Men of the world those I would persuade to leave off their pursuit of
in none of your bosoms Is there not amongst some of you a sad neglect of Reading the Scripture Let me tell you it speaks you to have tasted very little if at all how good the Lord is Secondly How sadly doth this reflect upon those who despise Prophecyings It is a dreadful Text 1. Joh. 4. 6. We are of God He that knoweth God heareth us he that is not of God heareth not us It is true no Minister of Christ can say He is of God in that strict sense as the Apostles did whose Calling was not of men nor by men but immediately from God It is also true that every one who talks out of a Pulpit is not of God Many run whom God never sends and you shall easily know them by the message they bring But every faithful Minister of Christ that faithfully openeth and conscienciously applieth the Word of God to Peoples understandings hearts and consciences is of God that is he is sent of God he is the Ordinance of God and he that knoweth God that hath â—â—y saving experimental knowledge of God will hear such a one If there be any that despiseth such Prophecying he is not of God Now this men may do from looseness and prophaneness and this too many are guilty of and by it proclaim to the world that they were never born again of the uncorruptible Seed of the Word that they never yet tasted the goodness of God in an Ordinance There is another generation that despise Prophecyings pretending to the immediate Teachings of the Spirit of God I shall in my next Discou se God willing shew you that no pious Soul can undervalue the Teachings of the Holy Spirit nor think them needless but he that looks for them in opposition to the Teachings of the Word of God or otherwise than by and in the Teachings of the Word is ignoranr knowing nothing The Spirit brings to our remembrance the things which we have heard of God I never yet knew a pious Soul that duâ—st slight Reading or powerful Preaching I have indeed known Religious Souls neglect and despise some mens little jinglings of words in Pulpits flaunts of Rhetorick and playing with words or disgorging their malice and passion and they deserve to be despised and abhorred of all but I never yet knew that pious Soul that did not hunger after the Preaching of Jesus Christ in a plain Scriptural powerful manner I would say to any that pretend to despise Sermons pretending to the Teachings of the Spirit immediately as Paul spoke to the Galatians Gal. 3. 2. This would I learn of you Received you the Spirit by the Works of the Law or by the hearing of Faith So say I you pretend to some change of heart to a Receiving of the Spirit Received you the Spirit by an immediate afflatus or impression or by the Hearing of the Word Besides how shall the impressions of the Spirit be known tryed or judged but by the Word for St. John hath taught us 1 Joh 4. 1. That every Spirit is not to be believed And the Apostle warns the Thessalonians 1 Thes 2. 2. not to be shaken in mind troubled or deceived by Spirit nor by Word nor by Letter I shall shut up this Discourse with a word of Exhortation Which of us is there who hath not an ambition to be the Lamb's Wife and to be thought the Spouse of Christ Evidence then your selves to be such by your hunger after a communion with God in his Word by your much Reading much Hearing by your meditating in the Law of the Lord night and day For the written Word you have no plea to the contrary no excuse for the Word Preached I wish Christians had more general incouragement We have too much of of the word of man in Pulpits too little of the Word of God and as it is in Trade the false and corrupt making of Wares depretiates the Commodity and brings it out of esteem with such as abhor to be cheated So the abundance of false Preaching by which I mean not only Preaching of unsound Notions but Preaching vain Philosophy idle Speculations turning Sermons into Harangues of Oratory In short whatsoever is not intelligible Scriptural Preaching with a true design to shew men the way of Salvation and to direct them into it and in it I call this false Preaching We have so much of this that it hath brought a discredit upon the Ordinance I would have you as our Saviour directs Take heed what you hear and how you hear and that will oblige you to take heed whom you hear But withal Take heed that you hear for God hath told you that Faith cometh by hearing He hath said Hear and your Souls shall live And blessed be God he hath not left us without some that Preach Jesus Christ and him crucified and desire to know nothing else amongst people I cannot tell you how long you shall have any of the daies of the Son of Man work while it is day when the night comes no man can work We have had faithful powerful Preaching a long time possibly Christ never had a Church on Earth had such handling the Word of God so long a time doth not the Candle begin to fail and burn in the Socket We have an Ezra's Temple but is not Solomon's destroyed 2. There 's no such way to recover your Light and keep it with you as to cry after it and to make use of it while you have it God will not take away his Word from hungry Children Where are our Rogers Sheppard Hooker Fenner Preston Sibbs Burroughs and others It 's time to recover your Appetites that you may recover your Bread 3. Consider you that love the Lord will be the first that want it Prodigals of their Souls can feed upon any Husks though they fill their Bellies with nothing but wind and crudities That you may recover your Appetite to the Word Purge your selves of your lusts I shall conclude with that of James Jam. 1. 21 22. Wherefore lay apart all filthiness and superfluity of naughtiness and receive with meekness the ingrafted word which is able to save your Souls But be you doers of the Word and not hearers only deceiving your own selves Sermon VI. Canticles 1. 2. Let him kiss me with the kisses of his mouth IT is not Let me hear the words of his mouth though that be intended the words of God's mouth may be brought to us by men like unto our selves as they were spoken to the Israelites of old by the Prophets the Spouse begs not only the Words of her Lord but that they might be spoken from himself She beggeth his words but so that they may be kisses tokens of his love and favour to her Soul She beggeth not only a more external Communion with God by which God communicates his Will to our exteriour senses but an inward Communion that God by his Word and Gospel would speak unto her heart that the Word might
not be to her a meer sound much less the savour of death unto death but the savour of life unto life Prop. The great desire of a gracious Soul is after an inward spiritual Communion with Christ in his Word ȧnd Ordinances This is a Point not so well generally understood by the croud of Professors suffer me therefore to spend a few words in the Explication of it All Communion importeth mutual and reciprocal Communication It is an action wherein two Persons do communicate themselves each to other Communion with God implieth God's communication of himself to his creature and the creature's communication of it self unto God To restrain my discourse to the present Subject I am about There is a more external Communion we have with God with reference to his Word in the reading it or hearing it read or Preacht or meditating in it God then communicates his Will to us by the help of Letters Words and Syllables by which we understand things or by the voice of his Ministers sent in his Name to open his mind and will unto us and we communicate with God giving him the homage of our Eyes and Ears our common sense and imaginations this I call a more external Communion And there is a more spiritual internal Communion which a Soul hath with God in it I call it a Communion because God in it doth communicate himself to the Soul and the Soul communicateth it self to God God speaketh by his Word to the heart and the heart receiveth the Divine Impressions and surrendreth up it self to the Will of God In the other there is no more than a communication of the Divine Will on God's part nor any more than the homage of our exterior senses our faculty of reading and hearing the service of our Eyes and Ears our common sense and power of Imagination and of our understanding receiving the notions of Truth In this Communion with God in his Word there is not only on God's part a communication of God's Will but also of God's Power by which the Soul is 1. Irradiated as to the understanding inabled to see things in another light more fully and clearly 2. Subdued as to the Will so as the man is made willing and obedient to the heavenly Revelation transformed into the likeness of the Word so convinced of the truth of it that it can no longer withstand it whether it be a word of Instruction which is the Object of our Faith or a word of Reproof for conviction of Sin or a word of Consolation for refreshing the Soul the Soul can no longer deny or dispute or doubt of the Proposition no longer stand out against the Precept no longer refuse to be comforted The Word of the Lord comes here to the inward part of the Soul 2. There is a further Communication on man's part of himself to God In the former Communion he only lends God his Eye to read his Will his Ear to hear it his imaginative power to think upon it his Passive Intellect or Power to receive Notions of Truth Here he communicates his whole Soul to God his Will and Affections his whole Man It is true here God speaks first we do only velle quum volumus agere quum agimur as Augustine expresseth it that is we only will when we are made willing and act when we are first moved and acted There are some who are great Patrons for the Power of Man's Will as to things spiritual that would elude those Texts about the Teachings of the Spirit and the Teachings of the Anointing spoken of by St. John by asserting That there is such a constant concomitancy of the holy Spirit with the Preaching of the Gospel that whosoever will may be willing and obedient and believe and repent and be obedient I should hearken much to this Notion if the Authors of it could give me a good account how it is then that of two persons hearing the same Sermon and sitting under the same ministration of the Spirit one man only hears it thinks upon it a little and receiveth some notions of it to fit his Tongue with discourse another hath his heart changed by it and transformed into the Image of God and wholly changed as to his Will and Affections and his whole Conversation That it is so is demonstrably true I would know whence it is unless they will make man a God unto himself that is the first cause of truly good and spiritual motions Now this internal Communion with God in his Word which in Scripture is called the Teaching of the Spirit and the Teaching of the Anointing being such as few are acquainted with is little known in the world and therefore some count it Canting and so unwarily blaspheme the Teacher and cannot understand any thing else by it than Ministerial Teaching Others again can understand no Teaching of the Spirit in and by Ordinances but dream that Souls under the Teachings of the Spirit must live above Duties and Ordinances and so turn it into meer Enthusiasm immediate impressions which they pretend to from the holy Spirit of God It may be therefore worth our while to understand it a little You read of it prophesied of old Isa 54. 17. That the Children of the Church should be all taught of the Lord. You read in the New Testament of words which the Holy Ghost teacheth 1 Cor. 2. 14. Yea it teacheth us not words only but things 1 John 2. 27. But the Anointing which you have received in him abideth in you and you need not that any man should teach you but as the same Anointing teacheth you all things and is truth and is no lye Yea it was Christ's own Promise Joh. 14. 26. But the Comforter which the Father will send in my name he shall teach you all things and bring to your remembrance whatsoever you have heard from me So as that there is a Teaching of the Spirit is out of all doubt The only Questions are 1. Whether this be concomitant with Ministerial Teachings and superadded to them which we maintain against those who are for immediate Teachings in raptures and by immediate impressions or a thing separate from them and to which Ministerial Teachings are rather hinderances than any furtherance which is what we deny For though we limit not the Holy One of Israel but say that as he did of Old thus teach his Prophets and Apostles so he may by more immediate Impressions and Revelations teach his People still what they are to do or to avoid Yet we say that the Book of Scripture being finished and sealed no such Revelations are by any to be expected and if any man think he hath any such Impressions Revelations or extraordinary Teachings they must be proved by the Word with which if they do not agree they proceed not from the holy Spirit of God neither have they any Light in them Secondly 2. Whether the Teachings of the Spirit be any thing more than Ministerial Teachings in
But I have I fear said enough not only to convince you that the most men and women in the world are guilty of a false judgment either judging Wine in the literal sense or at least in the figurative sense better than Christs love but also to convince Gods own People that they do not sufficiently live up to and practice what they profess to Believe I might add another thing 6. Whosoever purchaseth Wine or a satisfaction from any creature by a disobedience to the commands of Christ doth most certainly judge that Wine that creature better then Christs loves The demonstration of this depends upon this That no man or woman can truly say they love Christ or groundedly expect that Christ should love them that doth not keep his Commandments or that wilfully ordinarily and presumptuously breaketh them tho there none lives who doth not sin against God I shall shut up this discourse with a word of exhortation which must be to a preference of the loves of Christ before Wine I shall press this exhortation upon you by some arguments My first argument shall be drawn from the reasonableness of this That a reasonable Soul should judge of things not according to any appearances from false representations but as they are I have spoken enough to persuade any person that believeth that he is not a meer lump of flesh but hath a reasonable Soul and that he is not a creature of this life meerly but ordained to an Eternal Existence and that the Soul of every man by nature and his state is such as the holy Scriptures speak it to be that the loves of Christ are more suited to his necessities his true real wants than it is possible that any created comforts should be now admitting this what more doth become areasonable creature than to judge them so All other judgment is but fallacy and deceit and of all deceit and fallacy there 's nothing so unworthy of a man as to cheat and deceive himself Thus every Soul doth that judgeth any thing better than the Loves of Christ Further yet there is nothing more unworthy of a man then to outlaw himself and suffer his passion to domineer over his reason the course of mans Soul according to reason is for his will to follow the dictate of his understanding for him to pursue the things which he judgeth most excellent and though in other things indeed man doth not so ' he seeth that which is better and doth that which he confesseth and judgeth worst yet all this is passion and so far as a man walketh or acteth thus he acteth not reasonably but this is but the first argument and considereth them meerly as men 2. The second shall concern you as Creatures What an indignity do you put upon the Creator to prefer the Creature before him Wine is but a Creature Riches Honours the World and all that is therein it is all but a Creature Christ is God over all blessed for ever It is a mighty degradation of God in our hearts to prefer any thing to his loves How can any man think that God should look upon that Soul that dethroneth him and preferreth some of his creatures yea of the meanest of his Creatures in his affections before him how righteously shall God leave that Soul to the creature as its portion that chuseth it and chuseth it in preference to his loves Thirdly Consider what an ill requital this is of Christs love to you This argument now concerneth you as you are Christians and believe that Christ in the fulness of time left his Fathers Throne and took not upon him the nature of Angels but the nature of Man Christ in his love his redeeming love to you hath manifested a double preference 1. A preference of your good to his own glory and manifestative favour from God his Father Christ indeed in his estate of humiliation was the beloved Son of his Father his Father in that time proclaimed him his only begotten Son in whom he was well pleased But he had not those manifestations of that love as before he was incarnate He was made a curse for us that the blessing of Abraham might come down upon us he cryed out upon the Cross my God! my God! why hast thou forsaken me 2. A preference of you to Angels He took not upon him the nature of Angels but your nature now how ill do you requite this love of your Saviour in preferring a creature to it how can we believe the Gospel and all that it telleth us of the dying loves of Christ and do this Oh therefore let not this be the condemnation of any poor Soul that heareth me this day let none of us incur the guilt of this Idolatry God aggravateth the Peoples sin of Idolatry from this that they said to a stack and to a stone thou art our Father the more base and low and unworthy the object is that is preferred before another the greater is the provocation of the preference Let us then so live so walk as by our conversation to evidence to the world that the Loves of Christ to our Souls are better than all the Wine which the world can afford us Let us not break a divine Precept to embrace any thing which this World can afford us in this we shall be so far from acting like to Christians or Creatures that we shall not act like men possessed of reasonable Souls Let us in our hearts more thirst in the Spirit after Christs Love than the worlds imbraces let us delight more in any reports of the love of Christ any discourses concerning it than in any worldly objects Let us be more diligent in use of means to gain Christs love than to gain the whole world Let us be more satisfied in the enjoyment of any thing of it than if we enjoyed all the World can afford us I remember Solomon saith The blessing of God maketh rich and addeth no sorrow therewith The Loves of Christ make the Soul happy and mixeth no sorrow with that happiness Wine is a sweet liquor but it will intoxicate in time it will grow flat and acid and there is no created good but will at one time or other grow flat sharp if the Soul be not drunk with it There is a satiety in pleasure riches honour there is a time when there will be no pleasure in them when we shall be able to see no goodness at all in them Let us neglect them upon the prospect of the vanity of them and the vexation of Spirit that is in them before we come to experience their vanity and rottenness I have shewed you a far more excellent object Christs loves are better than Wine Sermon XI Cnt. 1. 2. Let him kiss me with the kisses of his Mouth For thy loves are better than Wine FOr thy loves are better then Wine I have handled these 2 Propositions which the matter of these words affords us I have now only
wants but it deriveth from Christ Good things suited to the more external wants of our Body derive from God as the great preserver of man and flow from that common providence of his which dayly worketh in the upholding and preservation of created Beings but good things for our Souls derive from Christ as Mediator and as they are purchased by his blood so they are dispensed out by his Spirit This now can appear to a Soul from no other light but that of Revelation study therefore the holy Scriptures meditate therein night and day they testify all this concerning Christ A full persuasion of these two things 1. That we have immortal Souls ordained to an eternity either of happiness or misery 2. That nothing but the love of Christ can furnish them with those good things which are proper and necessary for them with respect to their Eternal Happiness are enough to convince Men and Women that the loves of Christ are as much better than Wine and to be preferred to it as the Soul is better than the Body and the things suited to its wants better than those things which are only suited to the wants of the outward man But still I say and every days experience maketh it good Non persuaseris etiamsi persuaseris you shall not persuade Men and Women tho you say enough to persuade them though you shut up their mouths and they having nothing to say such a power hath lust in the heart of man into such a debauchery is the nature of man degenerated Admitting men to believe that they have immortal Souls and that the Holy Scriptures are the Word of God there is nothing in nature hath a fuller evidence than this truth that the loves of Christ are preferrible to all things in the world and a man cannot act like a reasonable creature in preferring any thing unto them yet who believes it who lives up to this demonstration It is God must persuade the Soul of this and till the Soul hath this written and ingraven upon it by the finger of his Spirit it will never so Judge Lastly therefore Pray mightily that God would open your Ears to see this and persuade your Souls of the truth of it for till he doth it in vain are mens persuasions To move you to it consider 1. This will bear some proportion to the love of Christ to mankind Christ loved us more than these more than all the Kingdoms and pleasures and profits and honours of the world yea more than his own life yea he preferred us to the Angels the fallen Angels for he took not upon him the nature of Angels but the nature of man 2. This will speak the Soul to be a wise and understanding Soul Certain it is as I have already shewed you that the loves of Christ are good before Wine The wisdom of a Soul lyeth much in a right discerning betwixt good and evil and betwixt that which is good and that which is more good or better The excellency of a Soul lyeth in its conformity to God he is an Atheist who owneth not God to be the first Being and to be of all Beings the most excellent and perfect Being So as necessarily that Soul that comes nearest in conformity to God must be the most excellent Soul now that Soul which acteth most up to the principles of improved and pure reason and to the rule of that holy Writ which we all confess to be the revealed Will of God and liveth most up to the Divine Pattern doing what God doth that must needs be the most wise excellent understanding Soul Now will not a little reason serve to convince us that Christ is the most excelling Object and therefore to be preferred to all sublunary enjoyments Doth not the Scripture represent him to us as altogether desires as the chiefest of ten thousand as the well beloved of the Father in whom he is well pleased as he whom we ought to love with all our heart all our Soul all our Strength Doth not the Father the Heavenly Father love him above all other objects To which of the Angels said he at any time Thou art my Son this day I have begotten thee and again I will be to him a Father and he shall be to me a Son He was brought up with the Father and daily his delight rejoycing alwaies before him 3. This will speak an heavenly sublimated Soul purged from the dregs of sensuality and from an earthly mind a Soul risen with Christ and seeking the things which are above Col. 3. 1. The preference of Wine any sensual satisfactions or any sensible enjoyments to the loves of Christ speaks a dirty Soul that feedeth upon carrion and can be filled with wind Lastly You have heard what an argument this will supply a Soul with in all its addresses and applications to God for any grace or favour no argument can be more moving more prevailing with God none that layeth hold upon more promises or that toucheth God more as a tender Father O therefore labour for this frame of Spirit and give your Souls no rest until you find that they indeed do prefer the love of Christ before all other things in Heaven and Earth Secondly This notion calleth to all you who profess Godliness and to any thing of the Spirit of Adoption which teacheth to cry Abba Father to take heed of a Carnal mind an heart cleaving to any created comforts in excessive degrees so as for the enjoyment of them or any of them to run the hazard of the loves of Christ you will by it prejudice your souls in a great argument which you might use at the Throne of Grace There are amongst others three distempers of heart which those that would do much with God in Prayer must take heed of 1. A revengeful not forgiving frame of Spirit It is a dreadful Text Mat. 6. 15. But if you forgive not men their trespasses neither will your Heavenly Father forgive you Our Saviour hath taught us to pray Forgive us our Debts as we forgive our Debtors 2. A doubting and unbelieving frame of Spirit He that cometh unto God must believe that he is and that he is a rewarder of them that seek him he that lifts up his hands unto God must lift up pure hands and that without doubting 3. Thirdly A Carnal heart cleaving to the world preferring the things of the world to the loves of Christ the good things of Grace Lastly Is this such an argument of force with God Let then such as can use it in truth make use of it I doubt not but I speak to many who can in truth say that they value the loves of Christ the tokens of his special and distinguishing love above all earthly contentments when you go to God plead this take unto you words and say Lord let me be made a partaker of thy special distinguishing love thou knowest that my Soul valueth it above mountains of Gold
or set upon and in which they take a chief pleasure and delight For their lusts and corruptions they are not free from them but their hearts are dead to them Thus they are Virgins with respect to their state which is not a state of absolute independency from the world or absolute freedom from lusts and corruptions but such a freedom from the one and the other that they have no constant fellowship and communion with either 2. Their Life is like the Life of a Virgin an hidden Life The Virgin hath her name in the Hebrew from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to hide because she lived an hidden kind of life Virgins antiently lay hid in their Fathers house and there they spent their time not in Markets and Fairs and places of publick concourse Dinah made an escape and there was you know a sad consequent of it The Virgins life is most in her Closet or in her Fathers house Such is the life of a Child of God they are called God's hidden ones and the Apostle saith of them Our life is hid with Christ in God The Spiritual Soul spends most of its time at home in its Closet or in his Fathers house where two or three are met together in the Lord's Name this is their Fathers house on Earth or else in Heaven Our conversation is in Heaven Phil. 3. 20. The world saith the Apostle knoweth us not The Children of God live but the World understands not how they live they walk with God They live in Christ the life which they live in this state is by Faith in the Son of God 3. The Life of Virgins is a free Life free from that care and sollicitude which attendeth the House-wife The Apostle telleth us 1 Cor. 7. The unmarried woman seeketh to please the Lord but she that is married seeketh to please her Husband The married woman hath upon her a great deal of care and trouble she hath an Husband she hath Children she hath Servants she hath a Family to take care for the Virgin hath nothing to trouble her nothing to take care about but how to please her Father who provideth for her what she hath need of In this respect the Disciples of Christ are Virgins God hath bidden them be careful for nothing but in everything by prayer and Supplications let your requests be made known unto God Philip. 4. 6. He hath commanded them to cast their care upon him assuring them that he careth for them 1 Pet. 5. 7. As the Father taketh the care of his Virgin Daughters upon himself so as they need not be sollicitous or trouble themselves with cares what they should eat or what they should drink or what they should put on so hath the Lord taken care for his Children and every Child of God that walks up to his Principles and liveth up to his holy Calling leadeth a life as void of sollicitous care and anxiety as the Virgin in her Fathers house whose only care is to please her Father He is indeed careful to maintain good works but for nothing else and thus as with respect to their state so with respect to the way and condition of their lives the Saintsare Virgins But further yet they are or should be Virgins with respect to their Qualifications 4. Virgins are chast and undefiled Thus the Children of God are usually described in holy Writ I have espoused you to one Husband that I may present you as a chast Virgin to Christ 2 Cor. 11. 2. They are called pure in heart undefiled in the way they have not defiled their garments Rev. 3. 4. Indeed every married woman is not an unclean woman there is a marriage-bed undefiled as the Apostle speaks and indeed as there is a matrimonial Virginity or Chastity so the Saints are such for though they be Virgins yet they are espoused to one Husband they are married unto Christ Though their hearts cleave not to Objects which indeed cannot be the proper Husbands of a reasonable spiritual and immortal Soul 5. Finally Virgins are or should be modest in all their behaviour She that hath lost her Modesty hath exposed her Virginity to great jealousies and suspicions The Children of God are so in their hearts in their discourses in their hehaviour But I have opened this Metaphor sufficiently Now these Virgins love Christ for the savor of his Name because his Name is an Oil or Ointment poured forth All these things are spoken in a figure that figure which we usually call a Metaphor Sweet things entice and allure our senses Sweet savours are grateful to our smell Thence it is that it hath been an antient practice for Men and Women to use sweet Oil or Powder that they might be more amiable and delightful to their Lovers This you may know was an old practice by that instance of the lewd Woman in the Proverbs who to invite the young man to her Adulterous Bed tells him She had perfumed her Bed with Myrrh Aloes and Cinamon The Spouse making use of this vain and wanton practice to express how pleasant and delightful Christ was to her fancieth him as one perfumed with sweet Odours anointed with odoriferous Oil or Ointment Thy Name saith she is as an Oil or Ointment poured forth Therefore do the Virgins love thee That is thou art possessed of many noble rich and excellent habits of grace which make thee to my Soul appear infinitely more sweet and lovely than all the good Oils and Perfumes in the World can make one appear to the wanton sense of another and for those excellent graces of the Spirit by thee not received by measure and for the pourings out and discoveries of these upon the Souls of the Saints and the discovery of them unto their Souls it is That Souls freed from the pollutions of the world through lust Souls that are holy spiritual heavenly minded desire after delights and take an infinite complacency in the Lord Jesus Christ What these excellent habits are what this same unctuous sweet-smelling Name of Christ is I have already opened in my former Discourse Let me now a little further shew you Qu. 2. What there is in the excellent Graces or precious Discoveries of Christ which make Christ so amiable to the Soul 1. There is in them an infinite inexhaustible real goodness All good is attractive Who will shew us any good is you know Vox Populi and it is impossible a Soul should apprehend any thing fixedly as really and transcendently good but it must be pleasing to it Light is not more grateful to the Eye than Good is to the reasonable Soul And as our Eye is proportionably pleased with the glimmerings of Light from a Candle or the counterfeit of it in a Glow-worm so the Soul of man falls into the imbracings of good when it doth but glimmer in a piece of Silver or dissemble in a perishing pleasure Nay we are not altogether selfish in this motion of our will which we
righteousness but his spiritual strength and ability also His fall causing the need of a Mediator and a coming unto him that we might have life caused also the need of the influence of the Holy Spirit upon us to quicken and innable us to com◠unto him and to walk with him Hence there was a need of such a Covenant for God to make as that mentioned Jer. 32. 40. I will make an everlasting covenant with them that I will not turn from them to do them good but I will put my fear into their hearts that they shall never depart from me Thirdly That body of death which remains in the best of Gods People evinceth a necessity of a continued powerful influence of grace to keep the Soul in any motion especially in any quickness of motion after God That we have weights that pressus down a sin which easily besets us a body of death as St. Paul calls it proper lufts lustings of the flesh against the Spirit is evident in holy writ we are indeed at last more than conquerours over this inteftine adversary but it is through our Lord Jesus Christ Rom. 7. For lust is so connatural to us the lustings of the flesh so strong in us that our regenerate part could never else maintain the Spiritual fight Besides as I shall shew you as we have an impotency so as we cannot so much as will the thing which is good so we have also a natural dulness and aversion to it and this also remaineth in part in the regenerate Soul nor to be conquered without the influence of the holy Spirit Lastly The many hinderances which the Soul hath from its Enemies without will also hinder it from running James tells us that every man is tempted when he is drawn away by his own lust and enticed This is a temptation from within à carne this would be too hardfor a Soul in its own strength But it hath also Enemies from without both from its grand adversary the Devil and also from the world I must confess I have met with one never but one that would pretend to maintain a power in man to resist the strongest Temptations without any extraordinary assistance of the Spirit of grace this he would impose upon the world to believe because that Joseph resisted the temptation from his Mistriss That Joseph did resist that temptation is plain in Scripture but that he did it by no further assistance of Grace than Reuben had who defiled his Fathers Bed or Absolom who went in to his Fathers Concubines will want better proof than any I find in his discourse I cannot but think that if man without the assistance of special grace had a power as he boldly saith to resist the strongest temptations we should have none destroy themselves upon temptations to self murder Atbeistical thoughts and Despair It is an inaccountable thing why any should destroy themselves if this Doctrine were true especially if they be persons not before possest of atheistical principles believing there is neither God nor Devil Heaven or Hell who can give an account suppose it in the power of the best of men to resist the strongest temptations without any special grace how David the man according to Gods own heart came to fall into the sin first of Adultery then of Murther To will was certainly present with him as well as with Paul how came he to want a strength to perform but from Gods withdrawing his special influence of grace from him and leaving him to his own strength which though the strength of a renewed man yet is too little to grapple with a strong temptation If even the best of men without the powerful influence of special grace can resist strong temptations how came Peter to fall by denying his Master by swearing and cursing that he did not know him he manifested that to will was present with him by his telling our Saviour that altho all men should forsake him yet he would not God was pleased to with-hold his powerful influence and to leave Peter to the ordinary strength even of a renewed man he was not able to grapple with the temptation It is so far from being true that man hath a power to resist the strongest temptations that without Christs influence assisting he hath not a power to resist any temptation whether from the World the Flesh or the Devil It is Musculus his observation upon John 15. 3 Our Saviour doth not fay without me you cannot do much or all but you can do nothing Nor if it be a strong temptation such as the fear of life c. can a Christian resist and overcome it without a more than ordinary assistance of Divine Grace proportioned to the degree of temptation But vain man would be wise though he be but as an Asses Colt he would be strong though in very deed he is weaker than water he would be all to himself though he be nothing in himself 5. But for a further proof of this Proposition concerning the necessity of drawing powerful influences of Divine Grace both with reference to the Souls first motions and coming to Christ and further motions in following Christ and running after him I shall but appeal to the experience of all converted Souls If there be an heart before me which God hath truly changed any one that is not only converted from one opinion to another or one profession to another from Paganism to Christianity but indeed converted from the love of sin and lusts to the love of God and the hatred of all sin and an endeavour to walk close with God from an opinion and confidence of and in any righteousness in itself wherein it can hope to stand before God to a trusting and relying on the Lord Jesus Christ and his Righteousness I appeal to that Soul what was it thinkest thou that inclined thy heart to accept of Jesus Christ for thy Saviour to commit all the concerns of thy Soul unto him and to alter thy course of life from a principle of love to God and obedience to his will more than anothers who sate in the same Seat with thee or lived in the same House and sate under the same Ministry heard the same Sermons how camest thou to be taken thy Neighbour left how came thy will to move regularly whiles thy Neighbour under the same circumstances still retained his stiff neck and iron sinews and hard heart and continued in the same lewd and sinful courses who made thee to differ Didst thou make thy self to differ How came it that he did not also make himself to differ I know there is no Soul whose heart is truly changed but will say if almighty power had not changed me I had been as bad as any other And so since thy Soul hath been changed thou hast met with Temptations to sin thou hast resisted them overcome them triumphed over them others possibly some very good men have fallen by and under them who
most absurd to imagine that a Soul should ever call these things bitter till it be convinced of a more excellent good and the incompetency of its fruition both of the one and of the other Could it be any thing less than a powerful act of Divine Grace that could make Moses willing to refuse the pleasures of Pharaohs Court and the honour of being called his Son and to chuse rather to suffer affliction with the people of God counting the reproach of Christ greater riches then the Treasures of Aegypt O study and adore the power of faving and effectual Divine Grace Do but consider your own weakness and the mighty power of Satan in tempting and you will be convinced that there had need be a divine power exerted in the collation of saving Grace 2. But yet as it is mighty and powerful so it is also sweet we are drawn to Christ but it is with the cords of a man the divine power put forth hath the will for the object which is not forced but melted renewed changed by the influence of the mighty God upon it Indeed the will is not capable of violence but yet it is capable of a divine influence sweetly renewing and changing it the Soul is made willing and then it wills and chuseth desires delights in the things which are good and acceptable in the sight of God Grace doth not meerly exhibit and propose Christ as a lovely and beautiful object altogether desires it doth not only furnish the Gospel and fill the mouths of Ministers with suasive arguments but it fills the Soul the inward man with a powerful divine influence which quite reneweth and changeth it and altereth the byass and inclination of it This is the nature of saving grace effectual grace thus it differs from that Grace of God which may shine upon reprobates which they may finally resist and abide still in darkness This notion in the next place wonderfully commendeth the love of God to those Souls that are made partakers of this Grace of God that bringeth Salvation that maketh a Soul meet for the inheritance of the Saints in light The great boast which those who maintain the contrary systeme of Doctrine to what I have maintained make is that their Doctrine doth vastly more commend the love of God to mankind Let us try that a little According to their Notion of the Grace of God it is no more than might have been consistent with the Eternal perdition of all mankind for they say God hath determined no particular person unto eternal life Christ hath laid down a price no more for the Soul that is saved than for those that perish In the Acts of his Providence he doth no more for one than another Both have the Gospel both have the common assistances of the Spirit and one hath no more than another both have Souls of the same species indued with the same faculties both might have resisted the Grace of God and that finally Now do not these mightily magnify Grace who will allow no more of it then what is consistent with the eternal destruction of all men yet neither are they consistent to themselves in their doctrine of Grace so far as they will allow any thing to it they pretend the advancement of the love of God by their conditional Election incertain Covenant universal Redemption common Grace yet they cannot deny but that the far greater part of the world hath not so much as the means of grace the sound of the Gospel is not in their Ears and how little of it is there in Popish Countries where the People have not the Bible in their own language and hear stories and tales out of the Legends instead of the Gospel nay in Protestant Countries how many places are there where People have Stones instead of Bread Scorpions instead of Fishes where they from the Pulpit hear little of Christ or the great motives of the Gospel to faith and holiness so as to make out their notion of their Doctrines commending the love of God they must find out a way to Christ and Salvation for more than three parts of the world without Christ and that an ordinary way too or but few of them will be saved yet in this extraordinary that their Salvation must be without the Gospel and the potent motives and arguments of it the Preaching of it and the ordinary concurrence of the Holy Spirit with it The opinion of Divineâ— on the other side is this That God out of the Mass of Mankind whether considered as created or to be created they are not so universally agreed did chuse a certain number of Persons great in itself but small in comparison of the whole number of mankind as to whom he willed a Kingdom of life and glory and also chose them and ordained them to obtain this life by having Redemption through the Blood of Christ the forgiveness of sins and by being holy and unblameable before him and to this end sent his Son to die for them and gives to the most of them whom he thus ordained to life and to faith and holiness as the means of it his Gospel and the Ministry of it by which he intreateth all those to whom it is Preached to be reconciled to God but for those whom he hath ordained to life he powerfully and effectually worketh in them by the Spirit of his Grace by which their hearts though they may for a time oppose and resist yet are subdued to the obedience of faith and drawn unto Christ and by which also being come to Christ they are drawn after him being by his power through faith preserved to Salvation Now whether is the Love of God more seen to mankind in the certain Salvation of many though comparatively but few and ordering of causes accordingly Or in such an ordering of causes as it was possible notwithstanding any thing God had done for man all might have perished And whether is God more glorified by our predication of him as one who though from all eternity he knew who would believe and live holily and who would not yet left it possible that all men should believe if they would Or by the predication of him as one who knowing all things because he willed them so being the first cause of all good in the creature ordered all things according to the good pleasure of his own will In the mean time this Drawing Grace which we maintain infinitely commendeth the Love of God to those who are thus drawn if we consider 1. The infinite distance of God from the creature He is a self-sufficiency to himself and in order to his happiness needed not the company of any creatures Now if there were no more in drawing grace than some would make drawing with the Cords of a Man intreating and persuading Souls to be reconciled to God his love might be just matter of admiration and astonishment Who are we that God should treat us and send Embassadors to intreat
others to move very slowly others with great heaviness and difficulty All this difference depends upon the inequal distributions of Divine Grace for although when this Oil is once in the Cruise it shall not fail from it till Grace shall be swallowed up in glory but so much influence of Grace shall be continued as to justify the Lord in his promise that he will never depart from the Soul to do it good and he will put his fear into the heart that it shall never depart from him and the Soul shall be preserved by the power of God through faith to Salvation yet there may be and are great differences as to the degrees of Gods Administrations Nor yet possibly must the blame of these Souls not running rest upon God for not drawing For although the Lord may sometimes do it upon his prerogative and soveraignty 1. To shew the freeness of his Grace in all the emanations of it and that he is under no obligations to measure out to every Child an equal portion of the riches of his Grace but as in the disposal of his other talents of Riches common gifts he may if he please make inequal distributions as it pleaseth him giving out to some 10 to others 5 to others but one so he may do as to his Talents of distinguishing Grace whiles yet every one hath enough to conduct and preserve his Soul unto eternal life and happiness 2. Secondly He may do it to lay his people under the potent conviction of this truth That their running depends upon his drawing God himself sometimes assigns this as the reason of his substraction of worldly enjoyments that they might know who it is that gave them Hosea 2. 8. 9. For she did not know that I gave her Corn and Wine and Oil and multiplied her Silver and Gold which they prepared for Baal Therefore will I return and take away my Corn in the time thereof and my Wine in the season thereof and will recover my Wool and my Flax c. Thus also the Lord may do as to the dispensations of his Grace that Grace I mean which is not necessary to Salvation did we alwaies find an equal strength against our lusts and to our Spiritual duties an equal readiness to and chearfulness in the Service of God we should attribute too much to our renewed nature and not know in what a daily derivation from and dependance upon God even the best Souls live and that all our fresh springs are from him Did we Sail to Heaven through the Sea of this world alwaies with a Trade wind we should not understand that the wind of Divine Grace which is the breathing of the holy Spirit bloweth where it listeth But when we are becalmed in our voyage for the new Hierusalem and forced to lie at Anchor then we learn that without Christ we can do nothing But though this must be said to aver the Soveraignty of God and to assert his wisdom yet most ordinarily these withdrawings are upon some provocations on our parts the Clouds in the Heavens are caused from the Vapours which arise from the Earth God can never be so provoked against a justified Soul as to withdraw himself wholly but he may be and is oft-time so far provoked as to withdraw his gradual influences so as the Soul shall feel that it is not with it as at former times and cryeth out where is my God become When the Lord offereth a wind and the Soul refuseth to open its Sails when he moveth and the Soul quencheth its motions and grieveth him in his operations he many times hides his face from it it is troubled the Soul that hath grieved the quickning Spirit shall smart alittle for the want of quickning Grace complain of dulness heaviness listlessness to its Spiritual Duty I say this oft-times yea most ordinarily is the cause So as though it wants these divine drawings yet its want of them is the punishment of its iniquity I shall conclude this discourse with a word of advice what such Souls should do under such dispensations 1. Search and see whether some late sin hath not provoked God to these withdrawings See if thy conscience which in this case is thy best informer doth not tell thee that such a time thou hadst an impulse or motion to prayer or such a duty and that under convenient circumstances and thou neglectedst it or offered thee some help and thou neglectedst it And now the righteous Lord hath left thee to thy own strength and thou feest what thou art and humble thy Soul before God and renew thy covenant with him 2. If thou canst not find that any such blot hath clave to thy Soul yet acknowledge the Lords wisdom the freeness of his grace and his righteousness in his dispensations We must allow God to do many things in infinite wisdom and righteousness though we cannot see or understand it we must not look in this life to understand the reason of Gods works It is enough for us to know that he hath done it and that all his works are done in wisdom and righteousness 3. Take heed of lowing thy Sails when thou thinkest the wind abates This you know is contrary to the methods of Mariners I am sure it is contrary to the wisdom of Christians keep thy heart at such a time with the most diligence working and striving against sin Tow thy Ship if thou canst not Sail as at other times Go if thou canst not run and keep thy Soul ready for a wind whenever God will please to send it 4. Fourthly Beg the returns of the blessed Spirit Tell God of thy Souls weakness or the strength of thy corruptions or temptations say unto God as Jehosaphat said in another case Lord I have a mighty host coming against me I know not what to do I have no strength against it but my Eyes are unto thee 5. After this I know nothing more to be done but a patient waiting for God according to the resolution of the Church Isaiah 8. 17. I will wait upon him that hides his face from the house of Jacob I will look for him Sermon XX. Canticles 1. 4. Drawme and We will run after thee I Am dwelling yet upon the first Proposition of Doctrine I observed from these words That the Soul must be drawn to and after Christ before it will run after him It is a great point and I am willing to make the utmost improvement of it that I can The improveableness of it for our instruction is all you have yet heard In the next place certainly there may be made some improvement of this notion to assist to judge concerning our spiritual state concerning faith and holiness These being from the ordination of God so necessary to Salvation that without them we cannot see God mistakes about them are like diseases that affect the vital parts exceeding dangerous All that this Doctrine will help us in as to this
duty to be pressing after it I shall but mind you of three things which if they will not prevail with you I know not what to add 1. The concern in it of the glory of God In the obedience of his will for it is what he hath as I have shewed you commanded the winning of Souls Which may be more estranged and alienated from God by an undue behaviour and much reduced by a just and Christian behaviour and the upholding the credit and reputation of religion and godliness 2. Secondly The concern of your brothers good is not little by this thou shalt shew that brotherly Love which is so commended in the Gospel how canst thou say thou lovest thy Brother whiles thou watchest for his halting and art glad and rejoicest when thou seeâ—â— him fallen that scornest and despisest him because he is low and mean and afflicted or because thou observest his foot to have slipped Where is thy pity Where is thy compassion in the case 3. Finally thy own concern is not small in the case Upon this argument the Apostle to the Hebrews perswadeth a remembring of such as are in bonds and adversity Heb. 13. 3 considering that we also are in the body And upon this argument he also perswadeth tenderness to persons black through faults Gal. 6. 2. considering thy self lest thou also be tempted What man is there that may not be afflicted and tossed with tempests as much as any others are What man is there that may not be overpowered at some time or other by his corruptions or Satans temptations Now observe that of our Saviour Luke 6. 37 38. Judge not and you shall not be judged condemn not and you shall not be condemned For with the same measure that you meet withal it shall be measured to you again In these cases the Law of Nature holdeth which Christ hath also Ganonized in his Gospel Whatsoever you would that others should do to you do you the same to them Sermon XXXVII Canticles 1. 6. Because the Sun hath looked upon me I am come now to the sixth Proposition I observed from these words which the Spouse giveth as one reason of her blackness By the Sun I told you I understood the scorchings of Afflictions and Persecutions hence observed That in this life the Spouse of Christ whether we by it understand the true Church or the particular believing Soul is exposed to afflictions and persecutions which make her black The Proposition asserts the Lot of the People of God in this world that is to be afflicted and persecuted to have the Sun look upon them this sense I put upon this metaphor having our Saviour my guide Mat. 13. 6. 21. 2. It sheweth the ill effect or influence which these Persecutions have upon the People of God sometimes that is to make her black or at least to appear so to humane Eyes In the handling of this Proposition I shall 1. Shew you That Afflictions and Persecutions are usually the lot of the Spouse of Christ while she is in this world 2. Whence it is that this is its hard fate to have the Sun to look upon her 3. What collying or blackning qualities there are in afflictions which affect the Spouse 4. Whence it is that because of these Afflictions and Persecutions the Spouse of Christ is judged sometimes black when indeed she is not so Then I shall apply the whole discourse Concerning Afflictions in general I shall speak little they are the common lot of mankind nor is the Child of God more exempted from them then another I shall therefore rather bend my discourse to such kind of afflictions as are the more peculiar afflictions of the Gospel and affect the Spouse of Christ and these are those which we call Persecutions of these our Saviour interpreteth the Sun being up Mat. 13. 6. v. 21. These are such injuries as are done to the Church and People of God sor the Words sake for Righteousness sake for Christs sake which are the several phrases by which these kinds of affliction are expressed Mat. 13. 21. Mat. 5. v. 10. 1 Pet. 1. 14. Any sufferings undergone of choice rather then we will defile our conscience with sin It is true the Etymology of the word will not give us this sense of it but verba valent secundum usum It is the usage of words that must give us the sense of them and this you will find is the sense of this term both in Holy Writ and all Ecclesiastical usage Nor doth it alter the case if men be made sufferers truly upon this account whether they suffer according to an humane law or not for if an â—umane law would have purged such acts from unrighteousness and cleansed them from the guilt of Persecution the Jews had been clear'd who said upon their Crucifying of Christ we have a law and by that law he ought to die and all the Martyrs who have suffered since his time for his names sake excepting such as had died in Massacres and by Assassinations had died as fools died for they generally died in the execution of some laws first made by such as thirsted after their blood Nor is it to be limited only to capital punishments Amongst the noble Army of Martyrs reckoned up Heb. 11. 36. Some had tryal of cruel moâ—kings of bonds and imprisonments some wandred about in Sheep-skins and Goat skins in deserts and Mountains and in Dens and Caves of the Earth and Paul calls Ishmaels mocking of Isaac a Persecution Gal. 4. 29. and as then saith the Apostle he that was born after the flesh persecuted him that was born after the Spirit even so it is now Now that this hath been the lot of the People of God in all ages is so evident both from the whole story of Scripture and all Ecclesiastical history that I need not be large in the proof of it He that casteth his Eye upon Adams Family when that contained all the Church God had in the world will find there a Cain rising up against Abel and slaying him because he offered up a more excellent Sacrifice In Abrahams Family he that was born after the Flesh persecuted him that was born after the Spirit Esau persecuteth Jacob the Egyptians oppress the Israelites there was a continual feud betwixt Judah where the true Church was and Israel after they had Apostatised David in many Psalms tells you how he was continually opposed and maligned What the holy Prophets of the Lord suffered for declaring the truth you may read at large in the Books of the Kings and Chronicles what Jeremiah Daniel Amos the three Children suffered you may read at large in the Prophets If you come to the New Testament you find John Baptist beheaded Christ Crucified Stephen stoned James killed with the Sword Paul variously suffering and all for righteousness sake 2. It may be more worth our inquiry whence these storms arose which our Saviour foretold and were begun with him but grew greater
doubtless were the Israelites in Jeroboam's time not only to the men of Judah who adhered to the true Worship of God and the sincerer part of the Ten Tribes who left them and came to Hierusalem to worship But the generality of the Israelites in Ahab's times in the sight of Elijah and those seven thousand whom God told Elijah he had at that time in Israel who had not bowed their knee to Baal nor kissed him with their lips The Use of this will be very short only warning us to be very tender in this point very careful of having to do with these Vineyards It is inconsistent with the keeping of our own the things which God hath committed to our trust It renders Churches and particular Souls also black It is an abatement to our beauty and comeliness These things are spots in our beauty shadows to our glory Nothing more offendeth the Eyes of the Divine Glory nothing more provoketh the Lord to jealousie To those who consideringly read the History of the Jewish Church recorded in the Old Testament nothing need be added upon this Argument I come now to the second sense of these words to which I told you I more inclined to From whence the Proposition is this Prop. That great intanglements in secular affairs will make the Spouse of Christ to appear black Demas did once appear white twice you have an honourable mention of him Col. 4. 14. Luke the beloved Physician and Demas salute you He is reckoned amongst Paul's fellow-labourers Philemon v. 24. but the world made him black 2 Tim. 4. 10. Demas saith the Apostle hath forsaken us and imbraced the present world Martha was doubtless white in her Lord's Eyes yet being cumbred about many things she appeared something black Mary had chosen the better part Luk. 38. 40 41. The Apostles left their Nets when they followed Christ When therefore one askt leave of our Saviour before he followed him to go and bury his dead Christ replied Let the dead bury the dead follow thou me You know the excuses those made Matth. 22. that were invited to the Marriage Feast one had bought a Farm another had bought five yoke of Oxen. Our Saviour hath determined Matth. 6. 24. No man can serve two Masters but either he will cleave to the one and neglect the other or neglect the one and be overcareful for the other What need we any Scripture in the case shew me that man or woman that is intangled in a multitude of worldly affairs and hath not lost something of his beauty if he or she ever had any as to the power and practice of Religion Holiness But it will be demonstratively clear to us if we consider either how much of our time the world will take up or how much of our strength and spirits how it will distract and divide us how much it will allure and intice us or to how many scandals it will expose us Of all these I shall speak a word or two 1. I say first if we consider how much of our time worldly occasions take up All humane actions require time as well as place There is no religious action but requireth time and the more time is spent in our worldly employments the less must or can be spent in religious duties the more our intanglements are in secular affairs the less time we must spend in the acts of our more immediate homage to God Alass how little time hath he who is much imployed in the world for reading hearing praying for any religious service and this is the ordinary plea that men make for the non-performance of them they have no time to read the Scriptures or to pray in their Families or to instruct them or to hear the Word or to imploy their thoughts upon spiritual things Solomon saith of the covetous man that the multitude of his riches will not let him sleep It may be said of others the multitude of their businesses will not let them pray or keep up any course of Religion in their Families it suffers but a few to spend the Lords Sabbath as they ought to do they are so far from sparing God any of their own time that they are more ready to steal his time though it be but one day of seven 2. Secondly Worldly businesses do not only take up much of our time but also much of 〈◊〉 spirits and strength God doth not only require our love and such acts of homage in testification of our love as he hath prescribed but also that we should love him and do those acts with all our hearts with all our might and strength and excess of worldly labour and business wasts our Spirits takes away that might and strength which we fhould spend in the service of God Ah what heartless lifeless prayers and religious duties are performed by men and women taken up with an undue proportion of secular imployments 3. Thirdly They fill the head with a multitude of distractions 1 Cor. 7. 35. The Apostle upon this account v. 34. commendeth a single life to those to whom God had given that gift for saith he The unmarried Woman careth for the things of the Lord that she may be holy both in Body and Spirit but the married Woman careth for the things of the World that she may please her Husband And this saith he I speak to you for your own profit not that I might cast a snare upon you but for that which is comely and that you may attend upon the Lord without distraction Distractions in religious services though they appear not to the world yet really are the blackness of the Soul and it is our duty as much as in us lyeth to serve the Lord with the greatest attention of our thoughts and with as few distractions as we can now the more we are incumbred with secular affairs the greater we shall find our distractions in the service of God For as it is upon the ringing of a Bell though the man's hand be off the Rope and the Bell begins to be still yet for some time we shall discern a din in the sides of the Bell caused from its former motion and agitation So will every observing Christian find that when his hand is off his secular business yet his head will for some time be working upon it and this more especially sheweth a preparation of heart necessary for those in particular who are much imployed in worldly business before they draw nigh to God in the Solemn Duties of his Worship that the noise of their secular affairs may be out of their heads and they may serve the Lord without distractions and not be like to the People whom God complaineth of Ezek. 33. 31. They said come and let us go and hear the Word of the Lord. And saith God they come unto thee as the People cometh and sit before thee as my People and they hear thy words but they will not do them for with their
much to be therewith content It is an excellent Exhortation which the Apostle hath given and those are especially capable to receive to whom God hath given a plenty in this world Heb 13. 4. Let your conversation be without covetousness and be content with those things which you have for God hath said I will never leave nor forsake you Let this caution us all in the last place to take heed how we keep Vineyards how we make our selves drudges and slaves to secular imployments Take heed of such a Service to the world as is inconsistent with that duty and service which you owe unto God You cannot serve two Masters you cannot serve God and Mammon Suffer me to allude to that of the Apostle 1 Cor. 5. 9 10. I wrote saith he to you an Epistle not to keep company with Fornicators yet not altogether with the Fornicaters of this world or with the Covetous or the Extortioners or the Idolaters for then you must go out of the world But now I have wrote to you not to keep company if any Brother c. I do but allude to the Text. Brethren I have this day been speaking to you to have a care of medling with the world because it wasts your time spends your spirits distracts your thoughts allureth and inticeth you to the too much love of it because it will be a blot upon your Profession yet I would not be understood as if I had been persuading you to the lives of lazy Monks and Nuns and Hermites if you will have nothing to do with the world you must not live in it God hath commanded us in the sweat of our face to eat our bread The Apostle bids that those who would not labour should not eat and hath told us that he would have us to labour with our hands that we might have something to give to those that want and hath told us that he who provideth not for his family is worse than an Infidel and hath denied the Faith Only take heed how you converse with it that you be not by it defiled that it takes not up too much of your time nor wasts too much of your spirits and strength that it leadeth you not into temptation distracteth not your hearts in holy duties Keep thy foot when thou goest into the House of God look to your thoughts and affections when you draw nigh unto God in holy services and duties use the world so as thou mayest have time for Religious duties in thy family and mayest not by thy worldly concerns be distracted in them I would speak to you in this case as Paul doth in the case of servitude to men and of Marriage Are you by the Providence of God loosed from the world seek not to be bound to it Do your necessities call and for the present bind you to it Till God by favourable Providence loosen you from it do not loosen your selves by idleness and laziness It is possible thou mayest be God's free-man while thy necessities bind thee to worldly business I confess thou hast an hard task but saith the Apostle Let every man in the Calling wherein and whereto he is called abide therein with God Mark that last term not without God not in a neglect of his duty to God but with God Labour to have manum in clavo oculos in coelo to be in thy heart thoughts and affections with God whiles thou art imployed in thy lower business and concerns in this life Sermon XL. Canticles 1. 6. But my own Vineyard I have not kept THe Spouse by which I understand the Church of Christ and every particular believing Soul that is a true member of it is yet apologizing for her blackness or appearing blackness from the causes of it three of which she hath already assigned 1. Her afflictions or persecutions The Sun hath looked upon me 2. Her opposition from false Brethren My Mothers Children were angry with me 3. Her submission to Idolatrous or Superstitious Rites Or her too great intanglements in secular affairs They made me saith she the keeper of their Vineyards She comes now to a fourth Her own too much neligence My own Vineyard I have not kept 1. The Spouse had hitherto not much charged her self she had charged her blackness upon her afflictions and Persecutions upon the opposition she had met with from false Brethren and upon her intanglement in Secular affairs but was there no fault in her self here now she comes to lay much of the blame upon her self My own Vineyard faith she I have not kept Gods dispensations of Providence to me saith she have been some cause of my blackness The opposition I have met with from false Brethren have yet been a greater cause but the truth is saith she notwithstanding both these had not the fault been my own I had not been so black I might have kept my Vineyard better then I have done The truely gracious and humble Soul will not as to its failings excuse it self wholly It may charge something upon forreign causes out of its self either from God or Satan or men but will not discharge its own naughty and corrupt heart The hypocrite chargeth God and the Devil and men highly but seldom chargeth himself or if at all very faintly The reason lyeth in the pride of his heart which will not suffer it to stoop so low as to give God glory or to take any shame to its self 2. Secondly Observe what words they are which these words immediately follow They made me the keeper of the Vineyards but my own Vineyard I have not kept The Soul that is too much abroad is ordinarily too little at home he or she that must have an Oar in every ones Boat seldom hath his own Boat well governed Such a Soul is like the gadding housewife whose own house rarely is well lookt after This happeneth especially when the Soul is much abroad about secular concerns the Soul though it be of a Spiritual nature yet is very capable of being laden with and mired in thick Clay No Soul is so careless of things of an Eternal concern as those Souls which are most careful and sollicitous about things transitory and perishing There is a kind of inconsistency betwixt the business of the world and the business of Heaven the prefent world and that which is to come Nor is any Church so neglective of the Vineyard with which God hath betrusted it as that Church that hath bowed down to impositions of false worship But I shall not largely discourse either of these points though there be a good foundation in the text for it There are vet two other 3. Thirdly It is the Spouse that here complaineth saying My own Vineyard I have not kept Hence observe Even Gods own People are to ready to neglect the Vineyard with which God hath betrusted them 4. Fourthly In that she assigneth this as one and that no small cause of her blackness observe Prop. The
their Evils 2. Secondly Friendship speaketh free and ingenuous Love Not the Love of a Child to a Father which is Natural to which he is obliged by a filial duty because of his Fathers care of and provision for him not the Love of a Servant which is purchased by a kind usage and dependance A friend loveth freely The Love of true Friends is ordinarily an inaccountable thing They love one another and can hardly give one another an account of it further than a goodness and excellency a suitableness and likeness which they discern or at least think they see each in other Christs Love to us is free He healeth our backslidings and loveth us freely He hath mercy on whom he will have mercy The reciprocal Love of the believing Soul is not so free and so ingenuous as is his beloveds love to him Yet it is thus far ingenuous that it is not only for that the Soul hath from Christ but for that goodness and excellency which it discerneth in Christ this we had before Because of the Savour of thy good Ointments therefore do the Virgins Love thee 3. Love properly doth not make a friend unless it be mutual and reciprocal Indeed in a large sense a man may be said to be a friend to his Enemy That is to wish well to him and to do him some kind Offices But this is not friendship All Friendship implyeth a reciprocation of Love Christ Loves the believer and every true believer loveth Christ So they are Friends in the strictest and most proper sense Indeed there is a great difference which is well expressed by one of the Casuists thus We will good to him but we do not bestow that good upon him which we will him But he while he willeth good to us also giveth us that good which he willeth and by his loving us maketh us good and lovely But every Child of God truly loveth Christ truly I say that is sincerely though not with that kind or degree of Love with which Christ loveth him Lord saith Peter thou that knowest all things knowest that I Love thee And If any man Loves not the Lord Jesus saith the Apostle let him be Anathema Maranatha 4. Lastly Love of friendship alwaies speaketh Communion betwixt the two Lovers We are bound to Love our Enemies and in every good man there is such a Love even to those that hate them but this is no Love of friendship for the Precept of Love to Enemies obligeth onely against malice and private Revenge and to common Offices of kindness it doth not oblige to intimacy or to any near fellowship and Communion with them We are so far obliged to Love our Enemies as to bear no malice against them to take no private Revenge upon them to be ready to do any acts of kindness for their Souls and any common offices of love But I say we are not by it obliged to make them our intimates nor to keep any fellowship or communion with them But in a Love of friendship there is alwaies Communion or a mutual Communication of the Parties loving each to others Christ gives this account of his love of friendship to his disciples John 15. 15. Henceforth I call you not Servants for the Servant knoweth not what his Lord doth but I have called you Friends for all things I have heard of my Father I have made known to you Christ Communicates himself to believers to such as are his disciples indeed he is in them they in him and he is daily Communicating of his life and strength to them for John 15. 4. Without him they can do nothing They are daily communicating themselves unto him making a secret surrender to him of their hearts their wills their affections Communicating their wants and desires to him by Prayer c. Thus I have justified the notion of Christs Love his friend his Companion to be agreeable to what the Scripture revealeth concerning Christ and the believing Soul This in the first place leadeth us into a just admiration of the Divine Love and condescension Who is this that calleth from Heaven to Earth to the Worms of the Earth and speaketh in this language My Love My Friend My Fellow Is it not he who is the Eternal Son of God God over all blessed for ever he to whom there is none like and besides whom there is no God He whom God calleth his fellow and who thought it no robbery to be equal with the Father And to whom doth he speak Is it not to those who must say to corruption thou art my Mother and to the Worms you are my brethren and my Sisters To those whose Fathers are Amorites and whose Mothers are Hittites who by nature are dead in trespasses and sins unclean Children of unclean Parents Will the Lord Love such Ethioptans as we are by nature Such Enemies as we have shewed our selves by practice Will the Lord make himself a companion to the creature that is but as the dust of his feet What manner of Love and condescension is this For him whom the Eternal Father hath proclaimed to be his Son and that Son in whom he is well pleased in whom the Lord hath set up his rest he whom Kings and Prophets desired to see whom Angels and glorified Saints adore to whom the Father hath given a name above every name he who hath Heaven for his throne the Earth for his footstool and the utmost ends of the Earth for his possession to say to us My Love My Friend My Companion Certainly these terms ought to ravish our hearts and to affect them with in expressible admiration and to whom doth he say thus Is it only to the Glories and beauties of the World To the Emperors Rings Princes and Nobles thereof No he saith thus to every believer even the meanest that treadeth upon the Earth to the most poor distressed afflicted creature to Job that sits upon a dunghill scraping himself with a potsheard to Lazarus that lyeth at the rich mans gate full of sores and begging bread while the Dogs lick his sores to the poorest believer living in the meanest and dirtiest Gottage to those whom the World revileth slighteth scorneth to those who have spit in his face and abused his patience and despised his goodness that have hardened their hearts against him grieved his holy Spirit Yet having repented of these things and being turned to him to these he calleth to these he saith My Love My Friends My Companions He upbraideth them not for their former miscarriages to these he becometh a fellow Prisoner in these he becomes a fellow helper these shall be joint heirs with him Hear O Heavens be astonished O Earth never was Love like this never such matchless Love Let all our Souls swallow up themselves in this gulph of unfathomable Love and while we are sinking let us cry out O the height and depth and length and breadth of the Love of God in Jesus Christ It is a
influences of the Spirit are the influences of Christ I shall instance in a sixfold influence of the Spirit of Christ upon the Soul as to all which he is a bundle of Myrrh to his beloved 1. The first is his convincing influence Joh. 16. 8. When he is come he will reprove the World of sin In respect of this influence the Spirit of Christ is called the Spirit of bondage Rom. 8. 15. They say of Myrrh that in the gathering it makes the hands of the gatherers exceeding bitter but gathered it becomes incomparably sweet Thus it is with the Lord Christ as to this influence of the Spirit upon us the Soul for the time that it is under this influence is full of bitterness but it turneth to an exceeding great sweetness The Book which St. John did Eat was in the Mouth as sweet as hony but in the belly more bitter than wormwood A fit emblem of sin The convictions of the Spirit of Christ are of a quite contrary nature in the mouth they are as bitter as wormwood but in the belly they are exceeding sweet the Soul in the hour of conviction is exceedingly sad and troubled but when convinced how it blesseth God who was pleased to convince it of sin Like the woman who in an hard labour is full of pain and wisheth she had never bred a Child but being once delivered forgets her pain and remembers her throws with pleasure 2. A second influence of the Spirit of Christ is Illumination The Spirit is the Spirit of wisdom and knowledge Isaiah 11. 2. It teacheth us all things Joh. 14. 26. 1. Joh. 2. 27. That is all things necessary to Salvation The things which Eye hath not seen nor Ear heard nor can it enter into the heart of man to conceive even these things are revealed to us by the Spirit 1 Cor. 2. 9 10. Concerning the manner of the Spirits teaching how consistent with the teachings of Ordinances and yet distinct from it I have else where shewed you my business now is to shew you that Christ in this influence is a bundle of Myrrh Light is sweet to the Eye saith Solomon knowledge is that about which the understanding which is the Eye of the mind is exercised and is every whit as pleasant unto the Soul as light is unto the bodily Eye Now as all knowledge is sweet to the Soul so especially the knowledge 1. Of things hidden from others 2. Of such things as are of nearest concernment to us especially if the knowledge be certain 1. I say the knowledge of such things as are hidden from others such knowledge we upon experience find to be very sweet and such a knowledge the Spirit of Christ gives to the Soul The Gospel of Christ is it self called a mystery a thing hidden from ages and hidden from the wise and prudent This indeed is more generally revealed to all but more especially and fully and clearly to the believing Souls But further the Spirit of God reveals the secrets of God to the Souls of the Saints 1 Cor. 2. 9 10. Even the deep things of God its particular election and the truth of its graces c. Now this knowledge is sweet to the Soul 2. The knowledge of such things as are of nearest concernment to us is most sweet Such is the teaching of the Spirit it teacheth us to cry abba Father it teacheth us to see the things that are freely given us of God Add to this that by how much any knowledge is more certain by so much it is more sweet the understanding is not so pleased with probable notions as what is matter of demonstration and assured to the Soul such is the teaching of the Spirit 1 Cor. 2. 4. It teacheth by demonstration leaving no doubting in the Soul This is a second influence of the Spirit of Christ upon the Soul in respect of which he is a bundle of Myrrh unto the Soul 3. A third influence of the Spirit of Christ is its Sanctifying influence Rom. 15. 16. being Sanctified by the Holy Ghost It is Christ that Sanctifieth Heb. 2. 11. Sanctification is expressed under the Notion of being conformed to the Image of Christ Now as to this influence of grace Christ is a bundle of Myrrh to the believing Soul The unbeliever hates holiness but the Child of God Loves it and desires further degrees of it Rom. 7. 22. I delight in the Law of God after the inward man saith Paul Rom. 7. 22. He his highly pleased when he finds the power of grace in his heart overpowering lusts and corruptions and his Soul every day growing more and more like God and like Christ more full of Spiritual desires Spiritual affections his heart more willing to deny it self to be under the plenary power and Command of Jesus Christ when he finds that it is not he that liveth but it is Christ that liveth in him Christ in respect of this influence is to the Souls of his Saints as a bundle of Myrrh 4. A fourth influence of Christ upon the Soul is his strengthening influence Phil. 4. 13. I can do all things through Christ that strengtheneth me He strengtheneth the Soul 1. In doing Spiritual duties 2. In resisting Corruptions 3. In suffering sharpest trials The Lord stood by me saith Paul But it is not my present business to discourse either of the several sorts of Spiritual strengthening influences Nor yet of the ways and methods by and in which Christ meeteth the Soul with strength and Communicates strength unto it My work is only to shew you that this influence of his is as a bundle of Myrrh to the Soul Now that Christ in this influence is exceeding sweet to the Soul needs no other proof then the daily experience of the Souls of Gods People how refreshed do they rise up from Prayer when they have found the Spirit of Christ in it helping their infirmities with strong cryes and groans It is said of Hannah 1 Sam. 1. That she rose up and her Countenance was no more sad This was that which made the holy Martyrs take joyfully the spoiling of their goods the burning of their bodies And made them feel no more pain to use the expression of one of them then if they had been upon a bed of Roses So that their Persecutors cursed them saying they had a delight to burn 5 A fifth sort of influences are the Quickening influences of the Spirit of Christ I have formerly told you that the Scripture mentioneth a threefold quickening All of them from Christ and by the Spirit 1. The quickening of the dead body mentioned Rom. 8. 11. This will be as a bundle of Myrrh exceeding sweet when it comes when in the resurrection we shall be like Angels And the thoughts of this are exceeding sweet while we live here 2. The quickening of the dead Soul mentioned Eph. 2. 1. This is exceeding sweet to the Soul when done Oh how pleasant it is to a Soul to remember
profession of his Gospel in sincerity Christs Friends are not the Persons the World takes them for They have Doves Eyes Our Saviour hath of old told us Luk. 17. 1. That it is impossible but that offences must come And Lu. 7. 23. Blessed is he whosoever shall not be offended in me The World is peevish to the Lord Jesus Christ and seeketh occasions against that sect which followeth him most closely 'T is every where spoken against Christians were so of old and I fear me much of the rancor lies still in mens hearts though it be more bit in through policy There are two things that as in all times so in our times have highly contributed to the Scandal and reproach of Religion 1. The intruding of many false friends into that honourable profession The flock of Christ would be much more lovely in the World if we could remove out of them all those that are ringstraked spotted and speckled all Hypocrites I mean but it is Gods will the tares and wheat should grow together tell the harvest 2. The 2d is The imperfect state of the very best of Gods People Which makes them subject to many failings And what you have in the English Proverb It is safer for one to steal an Horse then for another to look over the hedge is eminently true of the Child of God and the man of the World The worldling may cut a Purse and not make so much a noise as if the Child of God shall drop one Penny of unjust gain into it But methinks were the World but rational it were not an hard matter to reconcile them to a better Opinion of the waies of God by an easy distinction betwixt the fault of a rule or way and the Miscarriage of a Person pretending to walk by that rule The Saint hath or should have Doves Eyes doest thou therefore see any Challenging to himself the honourable name of a Christian and yet cruel revengeful full of malice deceitful hypocritical unchast or the like how unreasonable a thing is it for thee to say presently see what these Puritans are these are the Saints and how much more reasonable and just were it for thee to say Either these men are not what they seem to be or if they have any root of goodness they have foul failings and make work for repentance A man may justly be offended at a professor for his Sins and unsutable walking to his Profession but wo to that man that is offended at Christ Blessed is that man who is not offended in Christ Religion teacheth none rapine and plunder and cruelty and unmerciful dealings it teacheth none covetousness and unjust gains c. Their lusts teach them this Charge it not upon Christ nor upon the Gospel to which they make a Profession charge these things upon the lusts and corruptions of professors and upon their temptations so you shall do no wrong In the second place Let this engage you all who own the honourable name of Christians to labour to answer this Metaphor to shew by your conversations that you have Doves Eyes Labour for harmless dispositions when Christ sent out his disciples Lu. 10. 4. he saith behold I send you as Lambs amongst Wolves The Christian must expect to meet with Wolves in the World but he is to be as a Lamb amongst Wolves as a I illy amongst thorns Prov. 20. 22. say not thou I will recompense evil but wait on the Lord and he shall save thee 2. Labour for contentedness of Spirit 3. For a benign kind temper to others for humility for plainness of heart and so for those other graces which I have instanced in let them shine forth in you I shall not enlarge upon each of them but only press them upon you by some general arguments by general I mean such as will sute every of them They shall be four Thus shall you fulfil the will of Christ concerning you The Apostle pressing Sanctification makes use of this argument For you know what Commandment we gave you by the Lord Jesus For this is the will of God even your Sanctification 1 Thess 4. 2 3. Certainly no higher argument can be used I know nothing that a Christian as to the practick part of his duty hath to do but to inquire what is the will of God concerning him Thus others would have me do thus my own corrupt heart would have me do but what would God have me do What would Christ have me be Doest thou like an ingenuous Soul ask what Christ would have thee be Much of the will of God concerning thee is wrapt up in this it is his will that thou shouldst have Doves Eyes it is the will of God that thou shouldest have harmless Eyes and clean Eyes and chast Eyes c. These are the expectations of Christ upon thy Soul The Devil would have thee have an Hawks Eye that when he shews thee where thou mayst execute malice revenge cruelty safely thou mightest fall upon it that when he sheweth thee a wedg of Gold and a Babylonish garment thou mayest take it without scruple but this is the will of Christ that thou shouldest have a Doves Eye and do injury to none the Devil would have thee have want on Eyes Eyes full of Adultery that when thou seest a beautiful strumpet thou mightest run after her but Christ would have thee to have a Doves Eye The Devil would have thee have a lofty Eye that when he shews thee an object of am bition thou mightest wound thy Conscience in straining for it but Christ would have thee to have a Doves Eye to be meek and lowly And methinks to a Christian whose very denomination sounds a man subjected to the will and Law of Christ this argument should be sufficient to him to ingage him to labour towards this perfection and to endeavour after these Doves Eyes mentioned in the Text. But Secondly Thus you shall be like unto the Lord Jesus Christ Christ is the unquestionable Idea of all perfection and there is nothing more worthy of a Christian then to labour after a conformity to Christ to make Christ his Archetypon In many sciences in order to a mans perfection imitation is as much his concernment as his following the rules and Precepts of Art I am sure it is so in the great Mystery of Godliness it is the business which God is doing with us by his Providences Rom. 8. 29. and which we ought to endeavour in our practice Phil. 3. 10. to be made conformable unto the Image of the Son of God He hath given us an example John 13. 15. and he hath left us an example 1 Pet. 2. 21. now what were Christs Eyes Cant. 5. 12. His Eyes are as the Eyes of Doves It were an easy matter here to run through all the aforementioned particulars He had harmless Eyes Whose Oxe did he ever take Whom did he ever defraud To whom did he do wrong Uppon whom
did he ever revenge himself Nay when he was reviled saith Peter he reviled not again but suffered quietly c. He had satisfied Eyes What Covetousness was he ever guilty of he had a bag indeed but it was for the poor he had not an hole where to hide his head Yet he neither coveted the holes of the Fox nor the Nests of the Birds He had Benign Eyes upon whom did not he look kindly To whom was he not ready to do good He had meek and lowly Eyes he says of himself Learn of me for I am meek and lowly He had simple Eyes no guile was found in his mouth no deceit in his heart no doubleness in his actions c. He had clean Eyes he delighted not in filthy conversation not in filthy company or places if he came at a publicanes and sinners house it was to make it clean and a fit habitation for his holiness He had mournful Eyes he wept over Hierusalem as truly as a Turtle that hath lost its mate He hath chast Eyes not only in a carnal but a Spiritual sense all his delight is in the Sons of men in the Souls of his People By Doves Eyes Christians you shall be like the Lord Jesus Christ whose Eyes you see were such and like the holy Spirit which descended in the form of a Dove and what more honourable for a Christian then to be like Christ for a godly man then to be like God Thus Thirdly you shall distinguish your selves from those who only glory in appearance The Apostle tells us of some that glory in appearance only but not in heart 2. Cor. 5. 12. Now it should be the great business of a Christian to distinguish himself from these Christ tells his disciples Joh. 8. 31. that if they would continue in his word then they should be his disciples indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there are many in the World that are so but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in shew and appearance The Doves Eye is a certain note of a disciple of Christ many have the countenance of Doves and the voice of Doves but they have not the Eye of Doves an Hypocrite may groan like a Dove and may look like a Dove in some part of his conversation but yet want the Eye of a Dove The Eye is a noble part of the body it discovers a man much and it serves him much Our Saviour saith the light of the body is the Eye Matth. 6. 22. if therefore thine Eye be single thy whole body is full of light But if thine Eye be evil thy whole body shall be full of darkness He speaks chiefly of the danger of an evil Eye and its unprofitableness to the body It is true concerning the Soul an evil Eye discovers an evil Soul in a great measure O labour therefore for Doves Eyes that you may have an evidence to your own Souls and that you may by them evidence unto others that you are such as glory not in appearance only but in deed My last argument shall be from the honour repute which by them you will gain to your Master to his Gospel in the World It is one of the great things that a Christian hath to take care of that the name of God for his sake be not Blasphemed in the World and on the contrary it should be his great care so to order his conversation as that by the ordering of it he may in the World gain a name and glory to the Lord Jesus Christ and to his Gospel and bring up a good report of the land of Canaan and the Inhabitants thereof Now could we find a Christian that were harmless and innocent doing injury to none slow to conceive wrath ready to forgive free from greediness of the World and covetousness after that to which he hath no right kind and courteous meek and lowly simple in heart and of a single Eye tender spirited of a clean conversation chast and sober of a broken Spirit observing his waies and circumspect in his walking how lovely would this Christian appear even in an evil World How likely were a company of such Christians to recover the honour which others have lost to Religion in the World Oh! let the honour of the Gospel move you that the report of your faith may spread and others may see that Religion is not an empty thing and glorify God in the day of their visitation Obj. But you will say are these things in our power Can we create to our selves Doves Eyes If not why do you persuade us And why do you not rather spend your time in praying to God for us Sol. I answer that for the habits of these graces the exercise of which I call to you for they are the gift of God The Creator gives the Dove its Eye and the God of grace must create in men Doves Eyes But yet 1. As to the outward exercise of these things some of them at least much lyes in a mans power in the use of that Common grace which the Lord denies to none till by their abuse of it they have provoked him to deal so with them they may doubtless restrain their hands and tongues from acts of cruelty revenge and malice their bodies from unchast acts c. it is true these acts as done by them cannot please God because not done from a right Principle to a right manner nor to a right End nor are they able to mortify their inward lusts but the outward acts are their duty and would take off much of the reproach cast upon Religion 2. For those who have received the habits of regenerating grace 't is true the Lord must excite them to action And the Lord by the influence of his Spirit must also assist us in the exercise or we shall do nothing but these are such influences of graces as he 1. Grants to use in the use of our indeavours And such influences 2. as he ordinarily doth not deny to his Children putting forth themselves to what they can in the performance of their duty So that asserting yet those great truths of God That it is the Lord that gives to will and to do The first by the infusion of the habit of the grace of regeneration the second by the influence of his grace upon his People exciting those habits to exercise and assisting them in their exercise yet there is room enough for exhortations of this Nature Sermon LVIII Canticles 1. 16. Behold thou art fair my Beloved yea pleasant also our Bed is green IT is generally agreed that the person spoken to in this verse is he who is in this Song represented under the notion of a Beloved by which I have told you that we understand the Lord Jesus Christ and the person speaking is she whom he calls his Love the fairest amongst women c. By her the Caldee Paraphrast all along understands the Congregation of Israel which by that antient Interpreter is
hath it that walks with God and hath a fellowship with the Lord Jesus Christ By way of Argument let me but plead with you 1. To observe the difference between sensual and intellectual pleasures And again betwixt rational and spiritual pleasures Who is there that observes not how much the satisfaction of the mind in the possession of Learning and Vertue excels all that satisfaction which the Eye hath in seeing or the Ear in hearing Christ is pleasant to the Soul not to the outward but to the inward man The pleasures of the mind are rational or spiritual The proportion which knowledge beareth to the understanding of man and which moral Vertue bears to his Reason makes them pleasant and creates an intellectual rational pleasure But alas it must be imperfect for as the Eye is not satisfied with seeing nor the Ear with hearing so neither is it possible that the Soul should be satisfied with knowledge or moral accomplishments especially when it is awakened to consider Eternity Hence the Learned man that before took pleasure in his knowledge being awakened cries out I with my Learning may go to Hell when one that knows much less may go to Heaven where 's the pleasure But now the Soul that is possessed of Christ hath its heart perfectly at rest because it sees its eternal Interest provided for and cannot discern it self in danger of future misery Furthermore the things in which it takes pleasure are above the rank of all sublimary contentments even such things as Eye hath not seen nor hath Ear heard nor can it enter into the Heart of man to conceive Besides Conscience is quiet Conscience is that which spoils much of the Worlds pleasure for as a good Conscience is a continual feast so an evil Conscience is more or less a continual torment Now Christ is he alone that quieteth the Conscience Many a poor Christless Soul drinks Wine in Bowls and boast in their outwardly happy condition but by and by a finger of a mans hand appears their Conscience begins to stir and to tell them they are damned undone sinners what becomes of their pleasure But now the Soul that is in Christ his Conscience speaks peace to him he hath peace without trouble And to give you a demonstration of this pleasantness of a Christian's life as I remember Christ said of the Lillies they neither spin nor sow yet Solomon in all his glory is not like one of them So give me leave to say Step unto the poor Cottages of Christians who have searce Bread to eat no Silken Rayments to put on no Musick to make them merry no Money to spend no Orchards or Gardens to delight them and yet there 's many a Nobleman many a Gentleman who have all these in abundance yet in all their glory are not like one of these Lillies these poor Souls have more true content and pleasure in one day than they have in all their life nor would they change conditions with them So true is that of Solomon Prov. 15. 16 17. Better is a little with the fear of the Lord than great Treasures and trouble therewith Better is a dinner of Herbs where love is than a stalled Oxe and hatred therewith I dare warrant you that the Philosopher could have dined more sweetly at home with Bread and Water than at the Tyrants Table of Dainties in view of a sharp Sword hanging over his head by a thred There 's many a poor Christian in this like a true spiritual Diogenes that satisfieth himself with the influence of the Sun upon his Tub better than an Alexander could do himself with a whole World subdued to his feet 2. Observe from hence the difference between Christ and lusts Christ and the World The Soul of man cannot be alone it is either espoused to lusts and to the World or else to the Lord Jesus There 's many a one whose Soul is united to it's lusts Lust is its beloved Can this Soul say Behold thou art fair my Beloved yea pleasant Doubtless nothing less Reason tells the Drunkard that his Drunkenness is a foul thing and Reason tells the Unclean person that his Soul is united to a filthy thing Take him that is united to the World to the Riches of it or to the Honours of it Reason tells him they have no beauty in them nor are they more pleasant than beautiful Ah! what racks of Conscience have prophane sinners oft-times The Wine tickles the throat as it passeth but it maketh the stomach sick The lusts of the flesh leave a Thorn in the Conscience which abides when the pleasure of them is vanished The World pleaseth the Eye while the figure of it passeth before it but it is no more than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a great fancy and vexation of spirit spoils the pleasure of it But Christ is pleasant never any Soul that followed him repented of it yea those that follow him weeping never repent of their repentings Bring me that Soul which ever said I would I had never known or never walkt with Christ Let this therefore prevail with every Soul that hears me this day to get acquaintance with Christ And 2. With those who have interest in him to labour to grow up in him 1. The former Because he is pleasant 2. The latter Because they have not tasted the bottom of that pleasantness which attends him and the full Enjoyment of him Pleasantness is an alluring thing When Eve saw that the Apple was pleasant to the Eye she took it Gen. 3. 6. When Issachar in Jacob's Prophecy Gen. 49. 15. saw that the Land was pleasant he bowed his shoulder to bear Were you but possessed of this one Truth that Christ is pleasant that the way of Christ is a way of pleasantness it would go a great way to persuade men into it Hearken to the Wise man speaking of Wisdom of Christ indeed and his Grace under the notion of Wisdom Prov. 3. 17. Her waies are waies of pleasantness and all her paths are peace She is a Tree of Life to them that lay hold upon her Hearken you that are at ease in Zion that drink away care and spend your time in singing away the Evil day you that lie upon Beds of Ivory and stretch your selves upon Couches and eat the Lambs out of the Flock and Calves out of the midst of the stall you that chant to the sound of the Viol and invent to your selves Instruments of Musick you that drink Wine in Bowls and fare deliciously every day and dress your selves in gorgeous Apparel I tell you there 's many a poor Soul that hath Christ and is clothed with Rags and feeds upon Roots and drinks Water whose Soul is more at ease and enjoys more pleasure than yours doth O! therefore return you Shulamites return and understand aright the waies of true pleasure from those things that are meer empty shadows of vanity 2. Let this engage you that have received Christ to grow
reason why the Word and Ordinances of God are so ineffectual as to some however effectual unto others but I have not time to enlarge so far I shall therefore close up all with one Branch of Application Beseeching every Soul that heareth me this day to labour that Christ may yet be kept in his Bed in our Bed The Bed is the resting place while Christ remaineth and resteth amongst his People The Bed is green The Soul in which Christ resteth is a flourishing Soul the Church in which Christ resteth and in which he dwells is a flourishing Church whiles he walketh in the midst of the Golden Candlesticks they are full of light If he withdraweth himself their light will be darkness Give me leave a little to improve this argument with you to the quickening up of your indeavours to the utmost for the keeping of Christ in our Bed I am the rather ingaged to it from the fears that the experiences of late years and the present juncture of affairs have created in me that Christ is risen up out of his Bed amongst us It was said of old That when the Church had wooden Challices she had golden Priests but after she came to golden Challices she had wooden Priests I cannot say so for our late times The Church of God amongst us hath had golden Priests I believe there was no Nation under Heaven that in such a space of time enjoyed more of the Ordinances of God more able Preachers more powerful and Spiritual administrations The Bed hath been lovely or the Bedstead rather hath been so but hath it been flourishing how few Children have been all this time brought forth unto God The Lord help us Thousands have been perverted but how few have been converted Thousands carried off from the waies of God not so many tens brought into Christ Where are the Souls have been convinced of fin or converted to Christ The conversion of our daies hath been to opinions and factions not to Jesus Christ Yet blessed be God it hath fared with us as with trees withering which bring forth some small proportions of fruit though dwingling as to the proportion and not in so great plenty as formerly but I am afraid we are yet growing worse and worse sure I am if the Lord withdraws his presence from his Ordinances it must be so seeing you may see and not perceive hearing you may hear and not understand Methinks I see our Saviour though now exalted at the right hand of his Father weeping over England as once over Hierusalem and saying O England England thou that hast despised the Ordinances of God and despised those that have been sent unto thee how often would I have gathered thee as an hen gathereth her Chickens under her wings but thou would'st not Behold my house shall now be lest desolate You may have Ministers and you may have Ordinances but you shall not see me henceforth till you say blessed is he that cometh in the name of the Lord. The pulse of the Spirit in Ordinances hath for many years beaten faintly now and then a stroke like the pulse of a dying man I am afraid lest the last stroke should be nigh at hand Where 's the power and presence of God in our assemblies Where 's the taking of Heaven by force which former times experienced Oh that the consideration of the uneomfortableness of a desolate sanctuary or dead Ordinanees in an open sanctuary might awaken you while yet you have hope to do what in you lies that Christ may be kept in his bed with you it is true the wind blows where it listeth and who can command the breathings of it But yet let there be nothing wanting in your indeavours That if God shall measure out such a dispensation your Consciences may not rebuke you as wilful occasioners of it To this end give me leave to advise 1. That you do not first go out of the bed from him The Prophet told the King that God would be with him and his People if they were with God God is not ready to rise up from his Bed of Love he never forsook a People that kept clofe to him The Jews would not be gathered then Christ hid the things from them that concerned their peace Christ in the last day of the feast cried You would not come to me that you might have life First they would not then he would not you have had a Gospel feast possibly this may be the last day of it this day Christ cries to you Oh let him not go away with this dreadful word you will not come to me that you may have life Take heed of despising Ordinances of slighting Christ and the means of grace Take heed of shunning Christs Bed How many are there that shy the Bedstead refuse the Sanctuary how dreadfully do these poor creatures despise their own mercies Your daies of grace for ought I know may be very few you had not need neglect them The woman that will not come nigh the Chamber where her husband lodgeth is not like to have a flourishing Bed 2. But secondly Take heed also of making Christs Bed unquiet to him The unquiet wife often loseth her husbands Company nothing makes Christs Bed so unquiet to him as sin doth The Soul that resisteth convictions quencheth the motions of the Spirit of God thrusteth Christ out of his Bed while you have the light do not only come unto it but walk in it Sanctuary sins make God abhor his Sanctuary and loath his dwelling place Take heed of quenching private motions of the Spirit or of resisting the more publick convictions of the word 3. Give up your selves to the Lord Jesus Christ The Apostle to the Corinthians saith 2. Cor. 8. 5. that they gave themselves to the Lord and then to them Do what in you lies to give up your selves to the Word of God allow not in your hearts any rebellious thoughts against it Audite verbum Dei tacete Something of this you may do when you hear the Word of God convincing you of sin hold your peace to it suffer the conviction to take hold upon your hearts and to have its operation But alas man hath a vain a stubborn an unquiet ungospellized heart What therefore remains but that we should 4. Pray that the Lord would keep us in his Bed and not himself rise up from us let us therefore take unto our selves the words of the Prophet Jeremiah Jer 14. 7 8 9. O Lord though our iniquities testify against us do thou it for thy names sake for our back slidings are many we have sinned against thee O the hope of Israel the Saviour thereof in time of trouble why should'st thou be as a stranger in the land And as a wayfaring man that turneth aside to tarry for a night Why shouldest thou be as a man astonished As a mighty man that cannot save Yet thou O Lord art in the midst of us and we are called by thy