The Intercourses of Divine Love Betwixt Christ and His Church

Sermon III.

IT is the Spouse that speaketh; she saith not, Let him embrace me, nor (as elsewhere) He shall lie all night betwixt my breasts, but, Let him kiss me.—Quid tam minimum & submissum, quam osculetur me (is De—Ponte his note upon the Text.) A kiss is the least token of conjugal love and affection. Hence observe,

The least tokens of Christ's special, distinguishing love are very desirable to believing Souls.

The free Love of God shining out through Christ upon souls predestinated unto glory, in the pardoning of their sins, the acceptation of their persons, the renewing of their natures, in strengthening, quickening, comforting influences of grace, is what we call the distinguishing Love of Christ, being not the effects of his Philanthropy, but his 〈 in non-Latin alphabet 〉 ; now the tokens of this are more or less, or may be so called;

According to the degree of their Emanation from Christ and the Spirit of Christ; Or,

According to our judgment and apprehension, or Estimation.

1. According to the degree of their Emanation. God, whose heart is at all times the same towards his people, yet is pleased gradually to discover it, and to manifest himself unto his people. As the Sun in the Firmament (whose Light in itself is always the same, and which hath always the same ability and aptitude to illuminate the Air, and to refresh the Earth with its Beams, yet) gives out its Light variously according to its position in the Firmament, or aspect upon the Hemisphere, its nearness to, or distance from the Object to be enlightened, or refreshed, or as it is more or less hindered by the interposition of Clouds or Vapours; so doth the Sun of Righteousness also diffuse his Beams variously. Or, as indeed a prudent Father, though at all times his heart be full of love to his Children, yet in the discoveries and manifestations of it, he governeth himself by his own prudence relating to the Child's good, and with respect to the Child's behavior and demeanour towards him: So though whom God loveth, he loveth with a great love, and to the end; yet as to the discoveries and manifestations of it, he governs himself by his own Infinite Wisdom, and with a great respect, to his Peoples carriage and demeanour towards him. Hence it is, that though every Child of God, be beloved of God with the same special and distinguishing Love; yet everyone lives not under the same manifestations and emanations of it: He showeth to some more, to some less, to some scarcely any, according to the Wisdom of his Counsel, and the good pleasure of his own will. One soul shall have just light enough to discern that the day is broke in his soul, that the Sun is arisen with healing in his wings upon him; another shall hardly have so much light, as to discern that, but shall walk in the dark, and see no light. Another shall have the Sun of Righteousness more fully shining upon him, and be able to say with Job, I know my Redeemer lives, and that I shall see him with these Eyes; and though Worms shall destroy this body, yet in my flesh I shall see God: Or with Paul, Rom. 8. 38. I know, and am persuaded, that neither life, nor death, nor anything shall separate me from the Love of God in Jesus Christ. Yea the same soul shall sometimes see its Beloved standing as it were behind the wall, and looking in upon it through the Lattice; see him in a Glass darkly; another time it shall see him with a fuller sight, as in the house with it, face to face. One while it shall only see as by a Wicket of hope open, and possibly but imperfectly open neither; another while its vision shall be as it were of the Heavens opened, and Christ sitting at the right hand of God, making intercession for it.

2. The more or less of special and distinguishing grace is often measured by the soul's apprehension, and particular fancy (which judgment possibly is not always according to Truth, but yet such as we ordinarily make.) Thus we commonly judge the comfortable reflections of Divine Love, to be the greatest tokens of it. The sweetest indeed they are, but possibly the strengthening Influences of Divine Grace, by which the soul is enabled to perform its spiritual duties, and to fight the good fight both against motions to sin from within, and temptations to sin from without, may be no less manifestations of special and distinguishing grace. But take your measures how you will, the gracious soul valueth at an high rate the least manifestations of such grace as may evidence to it that it is beloved of God with a special and distinguishing love. I do not say the least of these will satisfy such a soul: That it will not, for the soul in which God hath caused by his Spirit a spiritual thirst after himself, is continually crying out, Give, Give! The soul will not be satisfied, until in the Resurrection it awakes with God's likeness; but in the mean time, the least influences of this nature, will be to it very precious and desirable.

The truth of this Proposition will appear to you from the petitions of several of the Servants of God in holy Writ, more eminently those which we read of concerning David, Psal. 4. 6. There be many that say, Who will show us any good? Lord (saith he) lift up the light of thy countenance upon me; and in the following words he declares, that it should be more to him than the worldlings Harvest or Vintage greater matter of gladness, than their increase of Corn, Wine, or Oil: And Psal. 84. 9. he asks no more than that the Lord would look upon the face of his Anointed. What can be less than Beholding, and giving the soul a good look? The liberty that the Birds of the Air, the Swallow and the Sparrow had, to make their, Nests about the Lord's Altars, one would think argued but a small favor; yet David prefers their condition before his. One would think the Office of a Door-keeper in the Lord's House, were but a small preferment; yet David valueth it above a Mansion in the Tents of wickedness. The several expressions which David maketh use of in the Psalms, to testify his desires after God, such as Beholding, Looking upon him, Remembering him, &c. are all evident proofs of this. The Woman, Luk. 7. 38. counts it honor enough to sit at Christ's feet, to wash his feet with her tears, and then to wipe them with the hairs of her head. The Woman of Canaan is called a Dog, and contented with it, so she may but lick up the Crumbs under her Master's Table. You read of another Woman that cried out; If I may but touch the Hem of his Garment. The Prophet Zechariah foretold of a time when men should take hold of the Skirt of a Jew, saying, We will go with you, for we have heard God is with you. Any thing of Christ is precious to a soul that hath once tasted how good he is. Joseph of Arimathea must have his dead body; and the Disciples must run to the Sepulcher where he was laid. The People of God of old had a favor for the dust of Zion, and the stones thereof. But much more precious must the least emanations of that virtue be which is in him suited to the wants (the spiritual wants of poor souls. What can be less than a look, a smile, a word? yet we find these have been very precious to the People of God.

What can we think of less, than the hearing of a Prayer; yet David esteemeth this ar an high rate, Psal. 116. 1, 2. For this he professeth his love to God, and his resolution to call upon him so long as he lived. One would think that of all other Fellowship and Communion with Christ, a Fellowship with him in his Sufferings, were least desirable. St. Paul glorieth in this, and speaks of it as a thing desirable, Phil. 1. 10. ch. 3. 11. And we read of the Apostles praising God, that they were thought worthy to suffer for the Name of the Lord Jesus Christ. The same Spirit that was in all these Servants of God, is yet to be found in the souls of such as have any acquaintance with, or relation to the Lord Jesus Christ. And indeed our reason will tell us, that it must be so, if we consider but these following particulars, which will give you a reasonable account of the truth of this Proposition.

The least token of special, distinguishing Grace, is of an infinitely sweet and salvifick nature and evidence. There are common gifts of the Spirit of God, which indeed may be sweet, and very grateful to a spiritual nature (such are the gifts of Prayer and Prophecy, &c.) but yet are not of a saving nature, or evidence; a man may have them and perish forever; but it is not so with such influences of the Spirit, as are tokens of special distinguishing love; spiritual gifts are to be coveted, because of a subserviency in them to spiritual and saving ends; but they are not of a saving nature, and have nothing of a saving evidence in them; but in the least token of special distinguishing love, there is something of an evidence for Salvation; the least of it is of a saving nature: Faith, that is but as a grain of Mustard seed, is as much saving, as the strongest Faith is. The measures of our comforts much depend upon degrees of grace, but our Salvation doth not. Christ bids Zacchaeus go home, for that day Salvation was come to his house. Salvation cometh to the soul that hour in which the least of special love shineth upon it; the least of that brings Salvation, and consequently is exceeding sweet, and must be so, if you consider this soul, as first seeking the Kingdom of God, allarumed with the spiritual sense of its misery by nature, its lost and undone condition in Adam. This is the one thing that such a soul seeks after, in comparison with which, all other things are as dross and dung to it. That it may discern itself beloved of God, one of those for whom Christ died, and whose sins are washed away with his blood, for this it hath wept, and prayed, and resolved to seek after it, and resolved not to be silent.

There is no evidence of special Love, but is suited to some great spiritual want of the soul. Our souls are exposed to a great variety of wants. All the tokens of God's special Love, are suited to some or other of these wants. Our souls are impotent and weak, both to the performance of spiritual duty, and to resist our spiritual adversary; to this want now strengthening grace is suited. They are dull and heavy, and move heavily in spiritual duties; to this, quickening grace is suited. They are sad and troubled for fear of God's wrath; to this consolatory grace is suited. There is no influence of the special Love of God, but is suited to some special want or burden of our souls, and therefore the least of them must be exceedingly desirable, for so everything is that suiteth our necessities, and so much the more as it suiteth some more special and eminent wants. If the Sun doth but arise upon the soul, it healeth, Mat. 4. 2. though it shineth not out in its fullest glory, if Christ spreadeth but a wing over it, there is healing in that wing. His very shadow gives delight to the soul, Cant. 2. 2. the least of his fruit is pleasant to its taste. If (saith the woman) I can but touch the Hem of his Garment, I shall be whole.

Such is the purity of the Saints Love, that though they may have an Eye to the Recompence of Reward, which his Love brings; yet they love him for himself, who appears to their souls as Totus desideria, altogether desirable. It is his Love which their souls thirst after; now the least special token of Love showeth that he loves it, and his heart cleaveth to it. He that valueth the Love of his friend, regardeth not the quantum of the Token, but the nature of it; if it be of such a nature as he doth not ordinarily give to any common friend; that is it which he eyeth. If a soul can see anything which speaketh its Lord joined to it, cleaving unto it, this is it which makes it valuable. A discerning soul will take little joy in gifts of common providence, Riches, Honors, good Relations, common gifts. It may and will desire these things while it is in the flesh, as they fill up some emptinesses in that our state, but it can by no means be satisfied with these things. As Haman said when he had been telling his Wife of his great preferments and honors; All this doth me no good, so long as I see Mordecai sitting in the King's Gate; my Enemy is honored and advanced as well as I: So it saith; The Lord hath given me riches, honor, &c. but all this doth me no good, so long as I see the haters of God enjoy as much of these things as I do; let me have some special token of God's Love. Let him kiss me with the kisses of his mouth.

Fourthly, The Child of God knoweth, That the least token of Christ's special love, is more worth than all the world. There is no proport on betwixt a corp • ral and a spiritual good; betwixt what is suitable to our flesh, and to our wants in this life, and what is suitable to our Souls, and necessary for us with respect to our eternal felicity. The Philosopher could say, Animus cujusque est quisque. The mind of a Man is the Man. The Christian knows that Anima cujusque est quisque. The Soul of a Man is the Man: What shall it profit a Man, if he should gain the whole world, and lose his own Soul? The sensual Man values his life above those things that are only good, because of their subserviency to that. The rational man valueth his mind above his flesh, and accordingly sets a price upon knowledge and moral Virtue, above those things that merely gratify his sense: The spiritual Man valueth his Soul, his Soul considered not only as a rational Being, but as a Spirit, an immortal Spirit, capable of the favor of God, and an union and fellowship with him; and ordained to an eternal existence, not only above his body, which he knoweth is made up of dust, molded up into flesh, and blood, and bones. but above his mind. It really is of more value, and he is made apprehensive of it: hence he cannot but value the least that tendeth to make that happy above anything else whatsoever. Besides, he knows himself created to an eternity, and believing that his reason teacheth him infinitely to prefer what is good for him, with reference to an happy existence to eternity above anything that can only serve him for the short time he is to be clothed with flesh, and to live in this world: This Election of the loves of Christ before all things else, and the value he puts upon the least tokens, and manifestations of it, doth naturally and rationally follow his knowledge, convictions, and faith, and proceedeth upon the same reason, upon which any reasonable creature valueth a greater and more comprehensive good, above what is of an inferior virtue, and more insignificant.

Nor is this other than according to the workings of our Souls in other cases towards Creatures which we have made the objects of our love. The good look, and smile of an Husband, a letter from him, a small token (be it never so small) how welcome, and acceptable is it to the Wife? The reason lies in her love to her Husbands Person. To you that believe (saith the Apostle) he is precious. It is impossible, indeed rationally impossible that a Soul should believe, (take it in what sense you will) but it must love the Lord Jesus Christ, Take believing as it signifies no more than a firm, and steady assent to the proposition of the word revealing Christ to us as he is the eternal Son of God, the brightness of his Fathers glory, the express image of his Person, full of kindness to the Sons of Men, pitying them, taking a delight in them, willing to save them, and to communicate of his fullness to them, and to this end coming from Heaven to Earth, clothing himself without flesh, encompassing himself with creature infirmities, then dying upon the Cross, that he might purchase us unto himself, &c. I say it is not possible, that a Soul should firmly, and steadily assent and agree to these things, but he must love Christ. But if you take believing in the second sense, as it signifieth the Souls receiving of him as its Lord, and Savior, its resting and relying upon him, and trusting him with all its Spiritual and Eternal Concerns, it is impossible but that the Soul should have a love for him above all created Objects, and having so, it cannot but naturally desire to be mutually beloved, and be passionately desirous of some evidences of it, and the least evidences of the reciprocations of love on his part, who is so exceeding dear in the Eyes of the Soul, must needs be exceedingly desirable to, and valuable by that Soul.

This is yet further advantaged from the consideration of the exceeding low Opinion and Estimate which grace teacheth every soul upon whom it hath shined, to have, and make of itself. The proud man valueth nothing but great things from his friend; nay he scarcely thinks anything great enough for him to put any value upon. The reason lies in the high opinion which he hath of his own worth and merit; but the humble man puts a value upon the least kindness; because he hath a low and mean opinion of himself, so he looketh upon everything as more than he could merit, or challenge. Naaman huffs when the Prophet sends to him to go and wash in the waters of Jordan, he expected the Prophet should have come out and stroked him, and he thought the Waters of Abana and Parphar, were as wholesome as those of Jordan were. The Centurion desireth but a good word from Christ, when Christ spake of coming to his House, Mat. 8. 8. Lord (saith he) I am not worthy thou shouldst come under my roof. The Woman of Canaan knowing herself to be a Dog, challengeth no more than Crums. Every gracious Soul is sensible that it deserveth nothing but Hell and Wrath, this makes the least tokens of Divine love highly valuable in its Eyes, who am I said Elizabeth, that the Mother of my Lord should come to me? who am I saith an humble Soul that the Lord should look upon me, that the Sun of righteousness should shine so much as with one healing beam upon my Soul? Hence it valueth the least tokens of special love. It valueth nothing less than that this proceedeth from its knowledge, and spiritual judgment of things that differ. It valueth the least of this. This proceedeth partly from its knowledge, partly from that humility, with which it is clothed, as with a Garment.

7. Lastly, This Soul knoweth that Christ's Love will not terminate, and be bounded with little things. The least tokens of distinguishing Love, are but the Earnests of a greater bargain, they are but the first-fruits to a larger Harvest. Those that are planted in the house of the Lord shall flourish in the Courts of our God, Psal. 92. 13. God at first gives the soul but a good hope, a glimpse of his glory, but it shall go on from faith to faith, and strength to strength.

Are the least tokens of Christ's distinguishing Love so valuable, so desirable? what should then his fullest and largest tokens be, the things which God hath prepared for them that love him, which Eye hath not seen, Ear hath not heard, nor can it enter into the Heart of man to conceive? The Assurance of his Love: The Manifestations of himself to his Saints in glory? If it be so sweet so desirable, to see him in a glass darkly, what will it be to see him face to face. If his kisses be so desirable, what will his embraces be? If the Hem of his Garment be so full of virtue, and a touch of that so desirable what is his long white Robe which is the white linen of his Saints? If a good word, a good look be so good, what will it be to be set as a seal upon his Heart, and upon his arm. Surely that love will be as strong as death, as the coals of that fire which send forth a vehement flame. Let this notion of truth, and the experience which any of your souls have had of the truth of it, kindle in you further flames of desire after the further enjoyments of Christ in this life. Imperfect tastes of desirable things use to do so in other things. Quo plus sunt potae plus sitiuntur aquae. Yet in all created goods there is ordinarily more in expectation, than fruition, but it is not so in Spiritual things. The Apostle prayeth for the Ephesians, That they might be able with all Saints to comprehend what is the breadth, and length, and depth, and heighth, and to know the love of Christ, which passeth knowledge, that they might be filled with all the fullness of God, Eph. 13. 18, 19. It is most certain that there are many holy, and gracious Souls, that want assurance, they may live, they may die without it, but that Soul hath nothing of grace, that doth not desire it, that doth not thirst and pant after it. 2. What will it be to be ever with the Lord! what an object of spiritual thirst and desire is a fullness of communion with our Lord in his Fathers House, when we shall know as we are known, see Face to Face. How should this fill all our hearts with desires to be dissolved, that we might be with Christ, which is best of all? The least of Christ is good, but that full fruition is best. Let this discourse leave some strong pantings in your hearts; 1. After the assurance of God's love. 2. After the further manifestations of Christ's strength to, and in your soul to enable 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, though 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 honors 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 Savior, 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 die 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 enabling 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 show, and merely glorifieth in appearance than this:

To a good Christian the least of Christ's distinguis • i • 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 mere 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 ourselves, and with a respect only to ourselves, and the quiet relief and peace of our own Spirits; a Christian can desire these only for the glory of God. Try yourselves 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 God's 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 labor 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 herself, 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 endeavor for the sweetest and fullest manifestations of God's 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 God's 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 overlook, deny, or undervalue all the tokens for good, which it hath received from God, merely because it hath not these, and to conclude that it hath nothing of Christ's 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 enabled to serve and honor God, as upon those by which his Soul is rendered 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 their worldly and sensual satisfactions. I would speak to them as one standing this day in wisdoms Porch, and crying after them in their hottest pursuits of the world, Come and turn your hearts hither, you that are simple ones, and void of understanding. I shall have a fairer opportunity to speak to these, when I come to consider the argument by which the Spouse backeth her Petition. But alas, we had need make these cries often, you can see the world, and the gay and fine things therein precious, and run after them with a swift pace, but you can see no excellency in the kisses of Christ, nothing for which they should be so desired, when alas the world is but like a brave glass, which whole is of some value, but if broken in pieces, the small pieces of it are worth nothing. Christ, his love is like a wedge of Gold, or like a most precious perfume, the least particle, the least drop of which hath its value; there is no emanation of his special loves, but is suited to the Souls wants, and to some eminent necessity, under which the Soul laboreth. Hear Solomon speaking to you, Prov. 1. 22. How long you simple ones will you love simplicity?—And Fools hate knowledge? Turn you at my reproof, I will pour out my Spirit unto you, I will make known my words unto you. Your reason tells you that a vessel of Silver, or Gold is much preferrible to one of Earth, or Glass, and as for other reasons, so for this (which you ordinarily say) break a vessel of Earth and Glass, the pieces are worth nothing, but if one of those more valuable metals be broke, the least pieces have their value. Why should not the same reason instruct you, that Christ's favor is to be preferred to all the world can afford you, a little of the world is not much valuable, a plentiful estate, the highest pitches of honor, a belly full of pleasure, that indeed may appear desirable; but the least tokens of Christ's love, the least expressions of his favor are most valuable things. The kisses of the world are for the most part but Oscula Iscariotica, or Joabitica, like the kisses of Judas, who in order to the betraying of his Master first kissed him, or like the kiss of Joab to Amasa, who under pretence of kissing him, smote him under the fifth rib, and slew him. Christ's kisses are kisses of peace and reconciliation, of love, and favor.

Secondly. This notion calleth to all those that are true Christians, and that for three things.

For a due value of the least tokens of Christ's special, and distinguishing love, look narrowly to make up your judgment, whether what you take to be such, be such or no, and there you must take heed that you do not make conclusions from the gifts of common providence. No man can judge of the love or hatred of God to his Soul from anything which befalls him in this life. No man can judge of any special love from God's giving him a longer life, greater measures of health, a more plentiful estate, or anything of this nature. God gives the worst of men their portion in such things as these. No nor • dly from common gifts, such as those of knowledge, utterance, &c. look therefore narrowly to make your judgment, and the surest Judgment is from such things, as more conform you to the nature, or will of God; but if you will find aliquid Christi, anything which you can call Christ's, or speaks his distinguishing love, take heed of undervaluing that.

Secondly, It calls to you for the use of all means for proficiency, and growth in Grace: Such as hearing the Word, Prayer, the use of all the Ordinances of God, for in reason if the least tokens of Christ's special love be desirable, greater manifestations of it are much more desirable. Labor for more holiness, more heavenly-mindedness, more subjection of your will to the will of God. Hath the Lord blessed you with a faith of adherence, a power given you from above to cast your Souls upon the Lord Jesus Christ? Labor for faith of evidence, be like the Travelers to Zion (of which David speaketh) Psal. 84. that go from strength to strength, until they all appear before the Lord in Zion. It may be a good question sometimes to satisfy a troubled doubting Soul, what is the Minimum quod sic, the lowest degree or measure of saving grace, but it is an ill hearing from a lazy wanton Soul.

Lastly, it calls loudly to us to thirst after Heaven, where the believing Soul shall be the Lambs Wife, and follow him whithersoever he goes, and be blessed with the clearest vision, and the fullest embraces of its beloved. Oh how pleasant will the mansions of glory be to those Souls, to whom the imperfect views that it hath had of Christ in this life have been so desirable, while we are present in the Body, even Paul himself owneth himself absent from the Lord. Now indeed we are the Sons of God, now we are in a capacity of his kisses, tokens of special love, sufficient to uphold and refresh our Souls, but there we shall be at the rivers of pleasures, where there is not only pleasure, but fullness of pleasures, and that for evermore. O Blessed are they that shall be always before the Throne of God, seeing their Redeemer with those Eyes, and taking their fills of his love.

Sermon IV.

BY the beloveds Kisses mentioned in this Text, I have understood Christ's special and distinguishing love, and the tokens of it, by which, either as God, blessed forever, or as the Mediator of the world, he may discover his kindness to the Children of Men, or the Members of his Church in common; from whence I have already observed, that the heart of a Believer is after distinguishing love. Kisses being the least of those Evidences, I have shown, That the least tokens of Christ's special, and distinguishing love, are, and will be very sweet to Believers Souls.

But I observe the word is in the plural number. Kisses, and so may signify either. 1. Various dispensations of Grace. Or, 2. Various repetitions of the same Acts of Grace. Hence the next Proposition ariseth.

That altho the least dispensations of special and distinguishing love be exceeding sweet, and precious to Souls which have once tasted how good the Lord is, yet their hearts will be after fuller, and frequent dispensations and repetitions of it. I take both these to be comprehended in the plurality of the term. 〈 in non-Latin alphabet 〉

Grace is a thing which is but one piece considered as it is in God, their's nothing plural in the one Divine Being; but as the Sea, which is in itself but one, yet as it washeth upon several coasts, receiveth several names and denominations, as the English Sea, the Irish Sea, and the Baltic Sea: So as the Grace of God respecteth the several necessities, and wants of us necessitous Creatures, it also obtaineth several names, and admits of several distinctions, and is shown by several Acts. The Grace of God in the sense I am now speaking to, it signifieth nothing but the free love of God looking upon the Sons of Men with respect to the several necessities of their Souls. Its variety ariseth from us, and our necessities, it is not divided in the fountain only in the stream, and thus Grace admits of several distinctions, which I shall open to you in a few words, that you may rightly understand the various notions of it.

The most famous distinction of it is into that which doth render the Soul acceptable to God, and that which is love, and freely given, but doth not make the Soul acceptable in God's sight, at least not first acceptable, or is not that for which God doth at first accept the Soul. The first is that which we call the Grace of Justification, which is the free love of God shining upon the Soul, imputing to it a righteousness without works, and not imputing transgression (as the Apostle expoundeth it, Rom. 4. 6. 8.) the second we call the grace of Regeneration and Sanctification, which is the love of God freely shown to the Soul, by which its heart is renewed and changed, and filled with new habits, and dispositions, inclining and enabling it to what God requireth of it. This is Grace, it is from the power, and free love of God, though it be not that grace, for which God at first accepteth the Soul (as the Papists say.)

This Grace of Regeneration and Sanctification, is also usually distinguished into Habitual and Actual. Habitual Grace is nothing else but the free love of God shining upon the Soul, enabling it to will, and to choose the things that are good, and pleasing to God, he giveth to will (saith the Apostle,) and we are made willing in the day of his power (saith the Psalmist) Actual or acting Grace, which is the love of God shown to the Soul in enabling us to do the things that are good, for as it is he that giveth to will, so it is he who giveth to do, both of his own good pleasure; and our Lord told his Disciples. John 15. 3. Without me you can do nothing.

There is another distinction of Grace into Preventing and Subsequent. Preventing Grace is that love of God which preventeth, and goeth before any good motions, or actions of ours, according to that of the Prophet, I was found of them that sought me not, and of those that did not inquire after me. This is usually called the first grace. Subsequent grace is that love of God which followeth this, and is variously manifested to the Souls of God's People. In the first we are merely passive, we only receive it: in the other we are active.

There are other notions of grace, but I shall instance only in one more. Special grace is the free love of God either concerning the being of a true Christian, or 2dly, Concerning its well being. That grace which concerneth the being of a true Christian, which quickeneth the Soul which before was a Child of Wrath, dead in trespasses and sins, is either the Grace of Justification, and what concerneth that; this is first grace, and preventing grace. Or, 2. The grace of Regeneration, by which a new heart is given unto us, and we are inclined, disposed, and enabled to the operations of a spiritual life. Or, Secondly, What concerneth the better being of a Christian in the managing of all the actions, and concerns of the spiritual life. This again is divided into quickening grace, strengthening Grace, and consolatory Grace. 1. Quickening grace may either signify that love of God, by which our Spiritual powers, habits, and inclinations are drawn out into acts. 2. Or that whereby a Soul is made more active and lively, and free in the service of God, which removes those difficulties, that heaviness, and deadness, and dullness, which we often find upon our Souls as to spiritual things. For this you read David so often praying in Psal. 119.

Strengthening grace, which is the love of God shown to the Soul in further enabling it both to its spiritual actions, and to the managing of the good fight against the World, the Flesh and the Devil; the Apostle calleth it a being strengthened with might in the inward Man; of this Saint Paul speaketh, Phil. 3. 13. I can do all things through Christ that strengtheneth me.

Consolatory grace, which signifieth the love of God shining upon the Soul, that is sad, and heavy, refreshing it either from the view, and sense of the truth of its gracious habits, or from the sealings of some promise, giving the Soul an assurance, or full persuasion of the love of God. David crieth out, when wilt thou comfort me? Thus you see the variety of gracious dispensations, the love of God is one as it is in him as the fountain, but it divideth itself into several streams, as it shineth upon divers Souls, or the same Soul ofttimes in differing circumstances, or with respect to divers wants which our Souls have.

Secondly, As there is variety in the dispensations of grace, so grace discovers itself in various acts. Divines say that the grace of Justification, so far as it respecteth the Souls State, varieth not. Nor is repeated, but the acts of grace referring to our justified estate, they are repeated. God doth not pardon sin before it is committed, but repeateth his gracious act in pardoning, as the Soul repeateth its transgressions.

Now this is that which I say in this proposition, that the Spouse of Christ, the truly gracious Soul is not satisfied with any single dispensation of grace, nor with a single act, it desires not only the first grace, but further grace, not only the grace of Justification, but the grace of regeneration also, not only gracious habits, but that it may be excited, and quickened to spiritual actions, not only that it may do them, but that it may do them with some strength and vigor, with some life, and cheerfulness, it desires renewed acts of pardon, renewed influences of spiritual strength and life. Let us but a little see it in the great instance of David the man according to God's own heart, we shall find him speaking to our purpose in several Psalms, Psal. 19. 13. Cleanse thou me from secret faults, there he beggeth for pardoning love, will this satisfy this holy man? will he think it enough if God pardoneth his Sin? see what followeth in that Psalm; Keep back thy Servant from presumptuous sins, let them not have dominion over me; he must have strengthening as well as pardoning grace, he desires to be freed from the commanding, as well as from the condemning power of Sins. Look into the 51 Psalm (a Psalm much spent in petitions for special grace) v. 7. He prays for pardon. Purge me with hyssop and I shall be clean, wash me and I shall be whiter than the Snow, he speaks in an Old Testament phrase, with reference to the Levitical rites. Christ speaketh to Peter, Joh. 13. much in the same dialect, Except I wash thee, thou canst have no part in me. But the meaning is pardon me, remove the guilt of my sin from me; but is this enough for this holy Man? Is this all that he asketh of God. No, v. 8. Make me to hear the voice of Joy and Gladness, that the Bones which thou hast broken may rejoice. There he prayeth for Consolatory Grace: Well, will this yet satisfy the thirst of this holy Man? No, he must also have a renewed Heart, a right Spirit. The Spirit of God resting upon him, dwelling & abiding in him: A right Heart as well as a righteous Heart, v. 10. Create in me a clean Heart, O God, and renew a right Spirit within me. v. 11, 12. Take not thy holy Spirit from me. Uphold me with thy free Spirit. He must not only be set right in God's way, but he must be kept right, and upheld in it. Look upon him in that 119 Psalm, Psal. 119. 28. Strengthen me according to thy Word. The Lord had given him the Pardon of his Sin, he had given him Wisdom, so as he tells us in that Psalm, he was become wiser than his Teachers. God had sanctified Affliction to him, so as by it he had learned to keep God's Statutes. The Lord had given him an heart to love his Law, to make it his Meditation night and day, yet he cries, Strengthen me O Lord: And again, v. 25. Quicken me in thy way, Quicken me after thy Loving-kindness. v. 4. O Quicken me in thy Righteousness. Hath he enough yet? No; one thing he yet wants, v. 42. Mine Eyes fail for thy Word, when wilt thou comfort me? There is hardly any Dispensation of Grace which we do not find David in that Psalm pleading with God for. This one instance of David is enough to show you the temper of every Soul, which hath but once tasted how good the Lord is. Nor indeed can it be otherwise:

If we consider the Beauty and excellency which appeareth to such a Soul in every Dispensation of Grace. The Spouse saith of Christ in another part of this Song, He is altogether lovely. There is no part of Christ which is not in itself lovely; he is the brightness of his Fathers Glory, the fullness of the God Head dwells in him bodily: As every Beam of the Sun, every Emanation of that Body of Light is lovely to him whose Eyes are open to discern it: So every Beam of the Sun of Righteousness, every Emanation of his Love must necessarily be lovely to the Soul that hath its senses exercised to discern betwixt good and evil. All Beauty is attractive; whatsoever appeareth to our Souls lovely and beautiful, appeareth also desirable. But this is not all, though Beauty and Comeliness be attractive, and allures our Souls into an earnest desire after it, yet profit is more.

Secondly, There is no Dispensation of Divine Grace, but suiteth some great want of the Soul. It is the same Reason that I gave you why the least of Christ is so precious: Because the least of his Grace is suited to some great want of our Souls. What I there applied to the least of his Love, I here apply to the varieties of his gracious dispensations, and indeed reasonably; for there would be no variety in grace, if there were not a variety of defects and wants, and emptinesses in our Souls; that which distinguisheth divine grace, is our various wants and necessities, and we can as naturally not desire a supply for our own discerned defects and wants, as we cannot desire various emanations of divine love, suited to the supply of them. Nature prompteth us to desire a supply for every craving of our Souls. The Soul is sensible that it daily sinneth, and cannot but desire pardoning grace, and say unto God every day, Forgive us our debts; it is sensible, that it wants purity and holiness, and therefore cannot but desire a right Spirit. Its wants are many, and it therefore desireth various dispensations of grace to supply them; they are daily renewing, therefore it desires repeated acts of grace to be renewed also.

A third reason lieth in the Concatenation of grace. The Philosopher saith, Virtutes sunt Concatenatae, that all virtues are chained together, and no man is truly virtuous, but hath in him the habits of all Virtue, they make Virtue to lie in the reduction of the whole Soul, to the rule, guidance, and conduct of reason. I am sure Gratiae sunt concatenatae, the Graces of God's Spirit, are like Pearl stringed together, and that upon a double account: 1. With respect to themselves. 2. With respect to our sense, and apprehension. Pardoning grace never goeth without renewing and regenerating grace. God never saith to any Soul. Thy Sins are forgiven, but he addeth, sin no more. The Grace of Consolation never goeth without the Grace of Sanctification. The Grace of Regeneration is always attended with some degrees of that Grace which strengtheneth, and quickeneth the Soul unto its Spiritual work and duty. 2. As to our sense of it. The Grace of God being as I have before said, nothing else but the Love of God freely shining upon us, with respect to our several circumstances, and diversified wants; the Soul is prone from the want of a supply as to one thing to suspect its want of all. Hence it is that it suspecteth the want of the love of God in the whole, from its sense of the want of it in part. Indeed this ofttimes is the error of a Soul that is truly gracious, from its not distinguishing betwixt those things that are necessary to Eternal life and Salvation, and those influences that are merely accommodating, and tending to the better being of the spiritual life, the dispensations of which are not merely directed from the divine love, but from the divine wisdom, and sometimes are withheld from the wisdom of God, by which he directeth his own motions to their ends. Hence as Gideon, when the Angel came to him, and said, The Lord is with thee, O thou mighty man of valor, replied. If the Lord be with us, why am I thus? So the Soul thirsting after the love of God, if any go about to persuade it, under its sadness, and dejections under the sense of its weakness as to spiritual duties, or dullness, and heaviness in the performance of them, that yet the love of God is toward it, it hath a truth of Grace, it cries out, If God loved me, why am I thus? I am weak, why am I not strengthened, or my Soul is dull, and dead, and heavy, why am I not quickened? Or I am sad, and dejected, if God loved me, why am I not comforted? The Soul of a believer is apt to conceive, that because Love is one in God, therefore it 〈…〉 be a sharer in his love, while it wants any one aspect of it, 〈◊〉 might suite its spiritual wants.

Another reason may be, the possibility which the Soul, apprehends of obtaining all grace. Let a thing appear to us never so, beautiful, never so useful, yet if we lie under an apprehension of its impossibility to obtain it, this moderateth its desires after if;nay extinguisheth them; for our Reason forbids our Wills to move after things which we apprehend not possible to be obtained: But such is the goodness of God towards us, that there is no dispensation of his love, but he hath somewhere or other promised and revealed to us as possible to be obtained by us. Now good apprehended possible to be obtained by us, is the proper object of the desires of our Souls, we are told, that it hath pleased the father, that in Christ all fullness should dwell, And that the fullness of the God-Head dwelt in him bodily, 1 Col. 19. 2 Col. 12. and of his fullness (saith the Evangelist Joh. 1. 16.) We have all received grace for grace. To pass by other interpretations of that 〈 in non-Latin alphabet 〉 some understand, Grace suited to all that Grace which is in Christ. There is no habit of Grace in Christ suited to our human nature and state, but believers may receive something from him in proportion to it. There is no love of God to Christ, which fitteth us, or may fit us in our proportions, but we may receive. Nay there is no love of God which floweth from the fullness of the Divine Nature, of which we are capable, but the believer may receive. For saith the Apostle, the Fulness of the God-Head dwelt in him 〈 in non-Latin alphabet 〉 bodily. In him as our mediator, that he might communicate to those that are the members of his body, and that I take to be the properest sense of those words, Of his fullness, that is, of the fullness of the God-Head, which dwelt in him as Mediator, and dwelt in him, so as that he could communicate it to those that believed in him. Hence he tells us, that all power was given unto him both in Heaven and Earth, and that the Son of Man had power upon Earth to forgive Sins, and that God had given unto him Eternal life, that he might give it to whomsoever he pleased, so as the Soul apprehends all grace, not only beautiful and lovely, but also as possible to be obtained by it from Christ, and having such apprehensions of it conjoined with its before-mentioned apprehensions of the beauty and excellency of it, and the usefulness of it, with respect to the various; and renewing wants of the Soul, it must necessarily desire it.

This notion may (as the other which I have handled) show you 〈◊〉 difference betwixt the desires of the Hypocrite, and those of the true Child of God after Grace. There may be some desires after Grace in Souls, in whom there is no true and real change of heart, but they are either terminated, 1. In the common gifts and graces of the Spirit. Or 2. in the Comfortable manifestations of it. 3. Or (at furthest) in some particular dispensations of it.

The common gifts and graces of the Spirit of God, may be desired by those in whom the love of God doth not dwell. By common gifts, I mean knowledge, utterance, an ability to pray, to discourse of the things of God, &c. And the reason is, because these may serve a double end, which an Hypocrite may have. 1. His honor, and credit, and reputation in the world. Common gifts and graces may give Men and Women a great name in the Church of God, though they will give a Man no place in the Kingdom of God. They may (especially as times may go) much serve a man both as to his lust of gain and covetousness, and also as to his lust of Ambition, and seeking after the honor which is from men, and serve him to appear as somebody in the world, and to make him pass for a great Professor, and help him to preferments also in the Church, and so serve his Belly. You have an eminent instance of this in Simon Magus, Acts 8. 9. of whom it is said, That he used Sorcery, and bewitched the People of Samaria, giving out himself to be some great one. v. 13. He beheld the signs, and miracles that were done; this Man, now (to augment his reputation, and probably that he might be in a capacity to get more money than he had been able to get by his tricks of Hocus Pocus, and diabolical Arts) seeing the Apostles conveying the Holy Ghost to their Disciples, by their laying on of hands, he did not only desire the graces of the Spirit thus far, but offered them money, for that power, that upon whomsoever he laid his hands, they also might receive the Holy Ghost. There is no doubt but whatsoever may promove the lusts of an Hypocrites heart, may be the object of his desire. Now as a National knowledge of the things of God, or the common practical gifts and graces of the Spirit, may serve a man as to his profit and advantage, or as to his honor and reputation, so they mightily gratify the lusts of an Hypocrites heart, who doth all to be seen of Men, and whose utmost design is but to glory in appearance, and in the praise of Men. Besides this, they may also serve him very far in the quieting of his natural conscience. Natural light discovering to us that there is a God doth also show us that there is some homage due to him, and hence ariseth a natural obligation upon men to be doing something in discharge of this homage, to which these common gifts are subservient. The like might be said of moral habits, (which are but common grace) men that are 〈◊〉 touched with the love of God, or desire to please him, may yet see a beauty, and a profit too, in a moral, just and righteous conversation, and desire so much grace as may keep him from the scandal, and reproach of the world, and from the ruining of himself, and Family or Relations.

Nay Secondly, his desires may extend to the consolatory manifestations of the love of God, the pardon of his sins, and the sense of that pardon; what should hinder? In a time when a Prince is free of his pardons, it is not impossible that some of his Subjects may take out their pardons that it may be, have no great sense or apprehension that they stand in need of them. Hypocrites that live within the compass of the Church of God, are often hearing of sin, and the wrath of God due to sin, to Original sin, to Actual Sins, to Sins of Omission and Negligence as well as those of Commission, and Presumption; they also hear daily proclamations of God's grace, and readiness to forgive, what should hinder but that they ex abundanti cautela, though they be not touched with any great sense of sin, though they have some good opinion of their own Righteousness may yet earnestly desire to know their iniquities are forgiven, and that the Righteousness of Christ might be imputed to them also, that they may know, that they also shall another day stand righteous before God.

Nor do I see any reason why they may not go one step further, and passionatly desire some strengthening and assisting grace, against some particular lusts. Some extravagant desires or lusts of the heart of man do not only expose him to the wrath of God in another world, but to the wrath of God manifested in this life. Such now as the lusts of the flesh, drunkenness &c. Experience tells us that the pursuit of these ruins men's healths, estates, reputations; whatsoever is desirable to us in this life and concerning such extravagant motions of our affections and passions, as have these issues which are contrary to the natural desires of life and health, and prosperity in the world; I cannot tell any reason but that an hypocrite may sincerely, desire of God strength against them. But now in this stands the child of God distinguished from all hypocrites; In his desire after all grace, not this or that kiss but every kiss of Christ's mouth, every manifestation of the love of God to a soul, particularly such manifestations of God's love, as serve not at all to gratify any desires of the flesh whether respecting gain and profit, or honor and reputation in the •• rld, but such as serve to make the soul more holy, and spiritual, 〈◊〉 like to God, more compliant with the will of God in all things; the hypocrite desires influences of grace, not that he might glorify God but merely that he might serve a turn.

Secondly, This discourse will let us see The great difference betwixt the desires that are found in the child of God after Grace; and those desires which may be found in him after the things of the world. The best of God's people are compositions of soul and body, as they have a spiritual part which hath its desires and cravings, so they have the cravings of the flesh also; their outward necessities justify in them some desires of the things of this life, but now these desires are limited, If God will be with me saith Jacob, and will keep me in the way that I go, and will give me bread to eat, and raiment to put on, so that I come again to my fathers house in peace, then shall the Lord be my God, Gen. 28. 20, 21. Two things (saith Agur Prov. 30. 7.) have I required of thee, deny me not them before I die. Remove far from me vanity, and lies, give me neither poverty nor riches, feed me with food convenient for me. The child of God is so far from desiring abundance of the world, that he often prayeth against it. He would not be full lest (as Agur expresseth himself v. 9.) he should deny God and say who is the Lord? he would not be wholly empty, lest being poor he should steal and take the name of God in vain. As to grace he is like the horseleaches daughters still crying, give, give. But for the world if he hath food convenient for him, he saith to all the world as Esau once to Jacob. I have enough my Brother, I have enough, keep that thou hast unto thyself. No child of God covets all the world. His conversation is as to it without covetousness, if he hath but Bread to eat, and Rayment to put on, if he can but make a competent provision for his family, and have but something to give to them that want, he blesseth God he hath enough; but as to grace, he may be added as a fifth thing to those four which Solomon Speaks of which never say they have enough. Nor indeed do I know two worser evidences against any soul, than never to think it hath enough of the world, and yet to be satisfied with any measures of grace. I must confess I have been often troubled to see those whom I should otherwise have judged excellent Christians so fond of the enjoyments of this world, and so unsatisfyed when the providence of God hath crossed them in those desires and expectations. I wish I could see equal pantings in the souls of some who yet would be thought great professors, after Christ's kisses, as I often see in them after the kisses of the world. But alas that is impossible that nail would drive out the other, Sirs, that is a dreadful text which you have, 1. John 2. 15. Love not the world, neither the things of the world: If any man love the world, the love of the father is not in him. The world is a thing that may be touched with a Saints hands, and moderately used for his necessities, but it must not be loved, it must have no place in the Child of God's Heart. What shall we say then to such Professors, as are much more fond of sensual satisfactions to gratify their sensitive appetite, than they are of the Grace of God to mortify that appetite, to sublimate their affections, subjugate their passions, to learn them in all Estates to be content to submit their wills unto the will of God: How dwelleth the love of Christ in such Souls as are more fond of the worlds kisses than of his?

But I shall shut up this discourse with a word of Exhortation, persuading you to speak after the Spouse in my Text, Let him kiss me with the kisses of his Mouth. Cease not till you have brought up your hearts to this frame, that they cannot be satisfied without something of Christ's fullness, without some tastes of all the riches of Grace; whatsoever I have given you as the reasons of this truth, may be used by you as arguments in the case. There's no kiss of Christ, no Beam of Grace, but hath its lightsomness, and glory in it. No dispensation of Grace but is suited to some eminent want of the Soul, if you discern it not, the fault is in your Eyes, you do not understand the cases of your own Souls so well as you ought to do, it would be no Grace, no Love, if it were not proportioned to some want in us. It will be an hard thing for you to satisfy your Souls in the having any truth of Grace, if you find not your Souls thirsting after every manifestation of it. There is no influence of Grace, but is possible to be obtained. There is a fullness of the God-Head in Christ considered as your Mediator, and he is therefore full, that we might drink abundantly of his fullness, but to all these before enlarged upon, I shall add two.

It is an evidence of true Grace to be thirsty after all Grace. That Soul loveth not Christ truly that doth not desire that he should love it fully. True love is satisfied with nothing less than all of the Beloved, and renders the Soul jealous presently, if it wants but one good look bestowed upon another.

Secondly, The more thou hast of Grace, the more thou wilt doubtless have of Glory. I know some question whether there shall be any degrees of glory, for my own part I see little reason to question it; doubtless those that lie most in Christ's Bosom here, shall sit nearest him upon his Throne hereafter. I shall shut up my discourse with four or five directions in this case.

First, Labor to understand the various emanations of special, and distinguishing Grace, how many ways the Sun of Righteousness may shine upon Souls with healing in his Wings. I am afraid many talk of Grace, special distinguishing Grace, who do not understand it as they ought to do. Study to understand Christ's saving looks upon Souls, and to distinguish them from other looks, which have no such saving virtue, and evidence in them. Christ's saving looks upon Souls, are either such as evidence pardon of Sin, or contribute to the change of the heart in first or further degrees of holiness: Or comforting us with the view of our own sincerity, take a right notion of Christ's kisses.

Be sure in thy desires of further Grace thou forgettest not to be thankful for what thou hast, the least token of love for good to thy Soul is more worth than the world, there's nothing little in Grace. I before observed to you the passions of some Christians, who are ready to overlook all that God hath done for their Souls, if they want some particular dispensation of Grace, which their hearts are set upon.

Make use of what thou hast. To him that hath shall be given. It is a saying which our Savior applieth to the parable of the sower, Mat. 13. 12. Luk. 8. 18. and to the parable of the Talents, Mat. 25. 29. In the two first places the meaning may be: To him that hath in actual possession, so it may be conceived as a promise of further grace to those who have anything of the truth of grace, but in the 25. Mat. 29. it is plainly to be understood of such as make use of, and improve what they have, for it is spoken with reference to those Servants that had ten Talents, and had gained other ten, and five talents, and had gained other five.

In thy desires of more Grace distinguish betwixt necessary and comfortable influences betwixt manifestations of the Spirit given thee to profit withal, and such as are given thee to make thy life more easy, and cheerful, the first thou mayest beg more absolutely, and be as earnest for them as thou wilt. The latter must be asked with more explicit submission to the will of God, they being such as are not only not necessary to thy glorifying of God, under all circumstances, but not necessary to the eternal Salvation of thy Soul, & such for which the wisdom of God may see more reason under some circumstances to with-hold from thee, and that in order to thy edification and improvement in holiness. As to such influences, though thou oughtest to desire them, and to pray for them, yet thou oughtest also to be content to wait for them. David did so: His Eyes failed, while he said; When wilt thou comfort me?

Wait upon God in all his own institutions. The Ordinances of God are usually called means of Grace, because they are usually made use of by God, as means in, and by which he communicateth his Grace in the several influences of it to our Souls. These Ordinances are the Word, Sacrament, and Prayer. The first Grace is usually dispensed to us upon reading, or hearing the Word of God, and so is further Grace also. Therefore the Apostle Peter commands us to desire the sincere Milk of the Word, that we may grow thereby. I had (saith David) perished in my affliction, if thy Word had not been my delight. The Law of the Lord (saith David) is perfect, converting the Soul, the Testimony of the Lor d is sure, making wise the simple, the Statutes of the Lord are right, rejoicing the heart, the Commandment of the Lord is pure enlightening the Eyes, Psal. 19. 6. 7. Christ's love is a thing different from the Word, but it is shown to the Soul in the use of the Word. Infinite instances might be given you of Christ's kissing Souls, (manifesting his special love to Souls, is it which I mean by it) in the reading, and especially in the hearing of the Word; there it is, that is, in the use of that, that he usually speaks to the hearts of Men and Women, hence the Apostle tells us, that the holy Scriptures are able to make the Man of God wise to Salvation, and are profitable for doctrine, for reproof, for correction, for instructions in righteousness: Yea, and for patience and comfort too, Rom. 15. 4. For whatsoever things were written before, were written for our learning, that we through patience, and comfort of the Scriptures might have hope. The Sacrament that is another mean, the Sacramental believing, eating of the Bread and Wine, is an eating of the flesh, and a drinking of the Blood of Christ, a feeding upon all Christ's fullness as Mediator. Prayer is a mean of all Grace, whatsoever God hath promised in a way of Grace, is all promised upon this condition, That he will for it be inquired of by his People.

Walk humbly and uprightly before God. The humble he will teach, (saith the Psalmist, Psal. 25.) and to the humble he will give more Grace, Ja. 4. 6. 1 Pet. 5. 5. he dwelleth with those that are of a contrite and humble Spirit, to revive the Spirits of the humble, and the hearts of those that are contrite, and for the upright he hath told us, that he will with-hold from them no good thing. But this is enough to have also spoken to this Proposition. There is another term in the petition of the Text. which I shall take notice of, she prayeth not only that her beloved would kiss her, and that not with one but many kisses, but she adds of his Mouth. But of that hereafter.

Sermon V.

I Told you in the close of my last diseourse that I should not yet leave this Text, because of the last words [— of his Mouth;] which we must either be allowed as a Pleonasme, and superfluous, or to contain in them yet some further spiritual Instruction. The Jews say there is not the least tittle of the Law, upon which great things do not depend; nor do I fancy the allowing of more Pleonasms in holy writ, than must necessarily be allowed. I shall therefore take notice of what Origen and Beza, and divers others have before me noted from the addition of these words; That the believing Soul thirsts after a communion with Christ in his Word. Mr. Ainsworth taking special notice of the term kisses, understands the Doctrine of the Gospel, which is the Word of Reconciliation, as kisses are amoris & reconciliations symbola, the tokens of love, and reconciliation: I am sure the notion is in itself true, whether the sense of this Text or no. The Law worketh Wrath, (faith the Apostle) the Doctrine of the Gospel alone speaks love, and peace, Christ's Spouse here (say some interpreters) desires his manifestation in the Flesh, & the publication of the Doctrine of the Gospel, together with the comfortable application of those Doctrines to her conscience. I am sure there is a truth in that. Let me therefore a little make use of their notion. Take this for the Proposition:

Prop. It is of the nature of a believing Soul to thirst after a communion with Christ in his Word, his Gospel especially, and the teachings of his Spirit in and by that.

I here join two of those propositions together, which I distinguished upon the opening of the words. She desires the kisses of his Mouth. 2. That he should kiss her with the kisses of his Mouth. This Proposition will offer me an opportunity to discourse to you, the affection of the believing Soul, to the words of Christ, both in the more external, and more spiritual, and internal teachings and ministrations of it.

The words of the Gospel are the words of Christ, the kisses of his mouth, whether they be applied, and set home to the particular conscience yea or no. The ministration of the Gospel is in itself exceeding glorious: Therein (saith the Apostle,) is the Righteousness of God revealed from faith to faith. Rom. 1. 17. Therein in God's way of Salvation revealed to lost sinners, and by it life and immortality are brought to light. Now this word of God is to be considered;

As written for our Instruction. For saith the Apostle, Rom. 15. 4. whatsoever things were written before, were written for our learning, that we through patience, and comfort of the Scriptures might have hope.

As preached. So it is the Ordinance of God for our faith, and therefore called The word of Faith, Sanctification, Consolation and Eternal Salvation, for indeed the supply of all the spiritual wants and necessities of our Souls. Hence there are three ways by which our Souls have a communion with God in his Word: Reading, Hearing, and Meditation.

Reading is one means by which we come to the knowledge of the will of God in his Word. The King of Israel was commanded to read in the Book of God's Law all the days of his life, that he might learn to keep the Law of his God, and there is a blessing pronounced to him that readeth. Indeed he that readeth the word as it lieth before us in our Bibles hath this advantage, that he is sure what is there plain to his understanding, is the undoubted, pure Word of God; and while a man readeth the Scriptures he is but repeating of God's Word to his own soul, or hearing God immediately speaking to him.

Hearing the word preached is another means of communion with God in his Word. This is an Ordinance of God, and such a one, as he honoreth with being the great means of calling, and saving such as he hath ordained to life: So as in that ordinance a soul hath an opportunity to meet God, to draw nigh unto him, to hear him speak unto it. We must take heed that we do not think, that all which we hear out of pulpits is spoken by God; God no further speaketh by the Minister, than the Minister keepeth unto his Text, & speaketh according to the Scriptures, either by way of interpretation, or application. And therefore every good Christian, is to search the Scriptures whether what their Preachers deliver be consonant to them. Those noble Bereans mentioned Acts. 17. did so when St. Paul was the Preacher, and are commended for it, The Scriptures are to be judged by no other rule, but Sermons are to be measured by the holy Scriptures. No man hath communion with God by hearing, further than so far as that is consonant to the will of God which he heareth. But admitting the Minister of Christ answereth his name and Office, and faithfully revealeth, and applieth the will of God, while we hear we have communion with God; God communicateth his holy will unto us, and we communicate with him by an obedient Ear who hath comanded us to hear that our souls may live.

A third way is by Meditation. This is an act of our inward man standing upon the things which we have read or heard, as necessary to the souls spiritual nourishment, as Digestion is to the nourishment of our bodies by what is their proper food; a duty much practiced by David Psal. 119. 97, 99. And a good man is described by it. Psal. 1. 3. He meditateth in the law of the Lord night and day. By this, the soul doth not only fasten the word of God upon itself but it also dives deeper into the depths of it. I say this communion with God in his word is very desirable to the spouse of Christ. I added his gospel especially.

The Word of God in the holy Scriptures of the Old and New Testament is made up of several parts.

There is in it sacred history; no unuseful part of holy Writ, it being that which more than any other acquainteth us with God's way of of providence with his people of old.

You have in it many Moral Instructions, and Precepts of Christianity and Godliness, an admirable part of Scripture, that which makes the holy Scriptures to be what no other book in the world is, a light to our feet, and lanthorn to our paths. Showing us what we are to do, what to decline and avoid but yet these are not properly called Gospel doctrines.

You have in it many Prophesies, or predictions of what God intended to do in the world, most of which are fulfilled; some we yet live in the expectations of.

You have also in it many terrible threats, and curses, and many woes denounced against the violaters of the law of God; these are excellent portions of holy Writ, to keep your souls in awe and make us afraid of sinning against God, but these are not properly Gospel Doctrines but properly belong to the Law which declareth and worketh wrath.

You have also in those sacred books, many declarations of the good will, and love of God to poor lost Sinners declared in, and through Jesus Christ. You have an historical part of the Gospel, declaring what Christ hath done, and Suffered for us, a declarative and promissory part, proclaiming Salvation to poor lost creatures, and promising life and Salvation, and all grace to some poor undone sinners, promises for the conferring, and increase of grace. These and such like, I principally understand by Gospel Doctrines. The Doctrine of God's free grace in the pardoning of sin, and the imputation of Christ's Righteousness to the soul. Doctrines that reveal Christ and tend to bring the soul to Christ, or direct the soul in walking with him. Now I say though the believing soul values every line of holy Writ, and hath a reverence for the whole Word of God, and desires a communion with God in reading, and hearing and meditating in every part of his revealed will, yet it hath a special thirst after those portions of it which contain these Revelations: Other parts are sweet but these are sweeter than the Honey and the Honey-comb. No portions of Scripture are like these to the believer. Every verse in the book of God is a Star but as Stars differ one from another in glory, so do the Revelations of the will of God in our apprehensionsa, s more suited to our necessities. For the proof of the proposition: There is so much reason for it, that were it not that it is fit your Faith (for the help of which the Ministry is ordained) should not stand in the wisdom of men but in the power of God, I might for bear the use of any Scripture texts in the case. The World was many hundred years old before there was any written Word of God, (of which we have any record.) The first that we read of was the Book of the Law which the King of Israel was commanded to have always before him and to read therein all the days of his life. Saul was the first King of Israel; he was a wicked man and regarded not the divine Law. The next was David (the man according to God's own heart.) See his Affection to the word Superlatively expressed Psal 19. 7, 8, 9, 10. 11. The Law of the Lord is perfect converting the soul, the Testimony of the Lord is sure making wise the simple, the Statutes of the Lord are right rejoicing the heart, the Commandment of the Lord is pure enlightening the Eyes. The Judgments of the Lord are true and righteous altogether; more to be desired are they than gold, yea than much fine gold, sweeter also than the honey and the Honey-comb. Psal. 119. 14, 15, 16. I have rejoiced in the way of thy testimonies, as much as in all riches, I will meditate in thy precepts and have respect unto thy ways, I will delight myself in thy statutes, v. 97. Oh! how I love thy law, it is my meditation night and day. Read over that excellent Psalm at your leisure, you will find in it a strange variety of expressions setting out David 's value of, and thirst after the Word of the Lord. I had (saith he in one passage) perished in my affliction, if thy Word had not been my delight. For the Word of God as delivered by Ministers, you shall all along the History of the Scripture observe, you read not of one good King of Judah and Israel, but they were very desircus in all cases of consulting with the Prophets of the Lord; and no doubt but the reading the Law, and the Exposition of it in the Sanctuary, was the reason why David, Psal. 42. Psal. 63. and Psal 84 so passionately bewailed his being banished from it. In short, look through all the New Testament, you shall find no company of Believers but by some Expressions or other declaring their Zeal for, and fondness of the Word of God. And the same Spirit continued in gracious Souls after the times that the Scripture makes mention of. I remember Jerome tells us of a good woman, whom he saith he could never find without a Bible in her hand; and Mr. Fox in his Martyrology tells us a story of Three Maids (in Lincolnshire, if I remember right) who sold their Estates in a time of Persecution to buy a few Leaves of the Bible. It were infinite to tell you the instances we have in Ecclesiastical History, of the great thirst after, and delight in the Word of God, which good people have expressed. What need we any further Instance than what the Experience of our own Age do • h afford? How naturally do Souls born again, as new born Babes, desire the sincere Milk of the Word of God? It is true some Hypocrites (especially in times when Religion is in credit and reputation) may lay hold of the Skirts of a Jew, and say, We will go with you: I mean, may show some fondness of hearing and reading the Word; but no Child of God, no regenerate man, but is indeed thirsty of it. So that as it was said of Paul, as soon as he was converted, Behold he prayeth; so it may be said of every man and woman, let them before have been never so loose, and vain, and careless as to reading and hearing the Word; Behold he readeth, or Behold he heareth. Nor indeed is it possible it should be otherwise.

If we consider first That this is the Will of God concerning every Soul. The Soul is unchanged till it be in some degree willing and obed ent. So as what St. Paul spake more openly, he saith to God though more privately, Lord what wilt thou have me to do? Now this is one of the first things that God calleth such a Soul to do. Hear, (saith God) and your Souls shall live. As God said to Paul, Go into the City, and it shall be told thee what thou shouldst do. So God saith unto the changed Soul, Go to Church, and hear my Word, and go and read in my Word, and there it shall be told thee what thou shouldst do. Augustine tells us a story, that being in a great Agony of Spirit, and not knowing what to do, he heard a voice as out of an inward Room, saying, Tolle & lege, Take up and read. The Soul in this doth but conform himself to an impression that is made by the Spirit upon his heart, and is coaevous to the hour of his New Birth; and this you shall see exemplified not in this or that particular Soul, but in every Soul born of God. The Infant is not more naturally disposed to suck the breasts of the Mother or Nurse, than such a Soul is disposed to read, and hear the Word of God from the impression of the holy Spirit of God upon it in the first hour of its Conversion.

Nor is anything more reasonable than such an impression, if we consider God's Ordination of his Word as the pabulum animae, the food and nourishment of the new born Soul. 1 Pet. 2. 2. As new born Babes, desire the sincere Milk of the Word, that you may grow thereby. And for this very reason this thirst after, and delight in the Word of God, never goeth out of a sanctified heart; for the Word is the proper nourishment of the Soul in all states; it is not only Milk for Babes, but Meat for stronger ones. By these things men live, saith Hezekiah. The just shall live by Faith, saith the Prophet. The Word is the object of this Faith. You shall observe that the God of Nature hath planted in most sensitive creatures a knowledge of their proper food, and an appetite or desire to it. The God of Grace hath given the renewed Soul a knowledge of its proper food too, and created in it an appetite to it, so as no soul is born again without a knowledge of the Word, as that by which it is to live, or an appetite to it. Nay, it is not only necessary to uphold the Spiritual Being of the the Soul, but to all the purposes of its well-being. Such a Soul findeth the Word an inexhaustible Fountain, a large Store-house, a Shop that hath a Salve for every Sore, a Medicine for every Distemper: Hence indeed it is morally impossible that a regenerate Soul should not value the kisses of Christ's mouth: The Breath of Christ is comforting to those that are sad; strengthening to those that are weak; quickening to those that are dull; an healing to all the Soul's Diseases: and there are infinite Records of the Cures done by it, both in Scripture, and in all Ecclesiastical Story, and in all Experience. A Christian converted, cannot meet with another, but he or she hath some story to tell them of, some Cure wrought in them by the Word of God. I had perished, saith one, in such an affliction, if the Word had not been my delight. I had perished, saith another, under such a temptation, if such a Promise had not supported me. O the infinite Cures which the Word of God Read and Preached hath done upon a numberless number of Souls! Look almost into any Church of God. There are many Souls that were dead in trespasses and sins, and by the Word were brought to life; many Souls that were dropping into the bottomless Pit, whom the Word laid hold upon, and saved from it. Here's a broken heart, that was bound up by some lines of holy Writ. There's a tempted Soul fetched out of the depths of Satan by a Promise in the Word. There hangs a poor fearful doubting Soul resolved by it, and brought to a settled state. The Regenerate Soul meets with these Stories in all its new company. And

Thirdly, It hath a reason to believe them, because it hath had itself a great Experience of the Virtue of it. The Word (saith such a Soul) it is that which hath saved my Soul from Hell. My Soul, my poor Soul, was in a full career to the Devil, the Word in such a Sermon, in such a Scripture met me, and turned my face Heavenward; others my companions in sin dropt into the Pit; my foot was upon the brink of perdition, it is God's mercy I was not ingulphed in Eternal Misery. God shown me this mercy by his Word; Shall that Word be ever out of the taste of my Soul? Shall not I wait upon God in the Reading and Hearing of it as long as I live? Hath Christ conveyed his Breath, his Life into my Soul, by the kisses of his mouth, and shall he not by it convey all things that my immortal Soul stands in need of? Let others that never tasted the good Word of the Lord, to whose Souls the Lord never created the fruit of the lips, peace, peace, undervalue and despise the Word of the Lord, let them undervalue Scriptures, and despise Prophecyings, and count vain idle Books better to read in than the Book of God; vain, idle discourses better than lively, Soul-saving Sermons. I have tasted better things, I know otherwise.

Once more, There appeareth to the renewed Soul, a beauty and excellency in the word of God surpassing all other writings of what▪ nature soever. You shall observe in the world two or three sorts of People. 1. Some there are, who indeed hardly deserve the name of rational Creatures, they delight in no fort of knowledge in nothing of any tendency to ennoble the mind of man, but only in sensual things; hence they almost hate a Book or anything which may have any tendency to adorn and any way ennoble the mind of man. 2. Others have some delight in knowledge, but it is an airy knowledge of things that are superfluous, and signify nothing as to the use of man's life, a knowledge of things only which please the fancy, tickle the senses, furnish the tongue with discourse for all humors and companies. Romances and Play Books, any Books of idle discourse, and foolish stories please them, but for the knowledge of such things, as should ennoble their minds, they have no fancy for it nor any Books, or discourses that have any tendency to such an end; these are a sort of titular Christians that are not yet come up to the highest forms of Heathens. 3. There is a third sort of more noble Souls that love Knowledge, and despise vain and airy knowledge, that islueth in no good and worthy end as to man's life; but seek such a knowledge, as may make them wife to the rational ends of the life of man. You shall now never find these men much employing themselves with reading or hearing of Plays, or reading Romances, they abhor the feeding of their Souls with Coals, and Dirt, and cheating themselves with lies and falsehoods, nor debauching their minds with sordid and filthy Books and discourses, they will be reading Books of H story and Philosophy, which may serve their Souls as to the most noble ends or life; and indeed such as are come thus far, are yet but come on to the highest forms of good Pagans. But the good Christian is got beyond these, he hath discerned that God is the greatest good, and the fruition and enjoyment of God is the fruition of the greatest good, and that the enjoyment of God, an acquaintance, fellowship, and communion with him, is more to be desired than all the world besides. Whatsoever Books or discourses therefore have either in their own nature, or by any ordination of God, a tendency to bring the Soul of Man to a knowledge of God, to an acquaintance or communion with God appear to him the best Books, the best discourses in the world, and this he doth by as rational an operation of his Soul, as a sober Man counteth a true History better than a Romance, or a Lecture of Moral or Natural Philosophy better than a Play, or an • dle sight. All floweth from his right notion of his chief end, for that being once truly fixed in the Soul of Man, he measureth other things by their tendency, or no tendency, as means in order to that end. It is because the sensual Man maketh the satisfaction of his senses the • nd of his life, that he thirsts after merry Meetings, Balls, and Dances, and Revelings and Chamberings, and Wantonness, and Books of fine words, and full of filthy, or at best witty discourses, as the best Book to spend his time in, and discourses to spend his time upon. It is because the moral Man hath fixed upon the ennobling his mind with human knowledge, and habits of moral virtue, that he despiseth those things before-mentioned, as contrary to his design, and the main end of his life, and chooseth rather the moral writings of Seneca, Aristotle, Plato, &c. than any other idle Books to spend his thoughts upon. And it is because the true Christian hath fixed upon the glorifying of God, and the saving of his own Soul, as the great end of his life that he thirsteth after, and hath such a delight in the World of God, and the Interpretation and application of that (which is that which we call Preaching.) 2. Besides, the Philosopher observeth, that like delighteth in its like. Look what complexion the Soul is of, such things it desireth, thirsteth after, and delighteth in. Hence the dirty filthy Soul, where sense, and passion, and corrupt and debauched affections predominate, covets filthy Books, and filthy discourses, which are but the issues of Souls of the same complexion with itself, the Soul that is something cleaner, and hath got its passions something more subjugated unto its reason; delighteth in, and desireth Books and discourses of its own complexion, and which are the issues of Souls like unto itself. The Spiritual Man being refined to a further degree and pirch, minding the glory of God, and Spiritual things, hath a thirst after the Word, and Sermons which are the true and faithful Interpretations, & applications of that word, as being more pure and Spiritual, and so more like to it in its renewed State, wherein we are transformed into the likeness of the word▪ Thy word is pure (saith David) therefore doth thy Servant love it, Psal. 119 140. It is as natural to the renewed Soul, to thirst after the pure Word of God, and Spiritual discourses from, and upon it, as it is to an impure, unrenewed Soul to thirst after filthy Books, obscene discourses, or for the Philosopher, or moral rational man to desire after, or to delight in Books; or discourses of its own complexion; especially also if we consider, that as sober moral discourses tend both to confirm and promove habits of morality, so the Book of God, and Spiritual discourses upon, and according to it tend to confirm and to promove Spiritual habits in the Soul.

Lastly. The Souls of believers must needs more especially desire, and delight in those which are more strictly called Gospel-Doctrines, and discourses relating to them, because those are they which are suited to the greatest and most pressing wants of the Soul; those are the Doctrines wherein the Lord speaks peace and pardon, that contain the words of reconciliation. I create the fruit of the lips, peace, peace (saith God by his Prophet Isaiah.) In the historical part of Scripture, God speaks instruction in wisdom to his People, and tells them the course of his Providence in the world in the government of it both with reference to his People, and to their Enemies. In the law and preceptive part of Holy Writ, and the threatenings of Holy Scripture, he tells them their duty, what is his will they should do, and avoid, and what he will do unto them in case they be disobedient to his Commandments, and do not walk in his Statutes, and keep his judgments. In the prophetical part of it, so far as it is but an History of what God hath said and done, he confirms them in their apprehensions and faith of God's knowledge of future contingencies, and also concerning his faithfulness. But it is in the Doctrines of the Gospel alone, that he declareth his love to poor Souls in and through the Lord Jesus Christ, what Christ hath done and suffered for the redemption and salvation of Man, what he is yet ready to do for all such, as truly repent and believe, and accept of the Mediator. It is in that alone that he offers healing to the Nations; now every gracious Soul being one who must be supposed to have felt something of the burden of Sin, and the wrath of God due to Man for Sin, it is no wonder if the special thirst of such a Soul be after the revelations of Christ in the Doctrines of the Gospel, as being most suited to the state of a Soul that is weary, and heavy laden, and seeking for rest, and being wearied in its own endeavors, and finding none. No wonder if such Sermons, such Preaching, be most sweet and acceptable unto it, if such portions of Scripture, such discourses from Scripture be most acceptable, and grateful to it's thoughts, and most sweet to its meditations, as being such which must deliver it from the trouble, and uneasiness, which the Law which worketh wrath hath given to it, finding itself a great transgressor of it. Thus I have doctrinally discoursed, the hunger of the Soul after the Word of God, and a communion with God in it by reading, hearing, or meditation, and the reasonableness of this appetite of the Soul to it. There is yet a more excellent, internal communion of the Souls communion with God in his Word, which infinitely excelleth this, and consequently is the more special object of the renewed Souls Spiritual hunger, and thirst, to which I shall speak. But I shall first make application of this discourse.

Use 1. This Notion may help us to take some measures of our Spiritual State, whether we be the Spouses of Christ yea or no, the Souls desires, or no desires after communion with God in his Word; its delight or no delight in that piece of communion with God, will go a great way to determine our Spiritual State, and how it shall fare with us in the day of Judgment. I am sure negatively it is a good note. He that hath no desire after, no delight in the Word of God hath nothing of God, or Christ in him. And this is evident from all Scripture experience, and reason also. David's experience is instead of all, though many more examples might be produced out of Holy Writ. There was never any good King of Israel or Judah but called for the Law of the Lord, and much desired and delighted in the Lord's Prophets. It is impossible that the Word should have done any Soul good, and the savor of it not be left upon it, engaging it to prize and value it so long as it lives. I only except an extraordinary hour of temptation, in which I have known good Souls, afraid to read, and hear, but alas they are at that time not themselves, and act not from a free use of their reason. This reflects sadly,

Upon such as neglect reading the Word. Some indeed cannot read, I know not how to excuse these, in times and places where they have such plenty of means to learn. As I think those Parents will be inexcusable before God another day, that take not care to have their Children, when young, learned to read: So I think those grown Personswhom their Parents have neglected, inexcusable, who have not used such means as the Age affords in great plenty, to learn to read, and can hardly believe that Soul to have any fear of God, or love to God in it, that doth not apply itself to this piece of knowledge. But alas: how many can read, that hardly take the Bible in their Hands from one end of the week to the other, Surely we may conclude the Bible never did their Souls good. They cannot but have heard, that the Lord commanded the King of his People to read in the Book of the Law all the days of his life. And by God's order was read in the Synagogues every Sabbath Day; and can any think himself excused from reading the word? we cannot be always hearing, nor doth so much knowledge come into our Souls by hearing as may by reading. Am I 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 everyone 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 conscientiously 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 •• 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 profaneness, 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) show 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 du • st slight Reading, or powerful Preaching. I have indeed known Religious Souls neglect and despise some men's little jinglings of words in Pulpits, flaunts of Rhetoric, 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, tried, 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 yourselves 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 encouragement. 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 show 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 Savior 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 days 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 yourselves 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 engrafted 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.

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 ourselves, 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 favor to her Soul: She beggeth not only a more external Communion with God, by which God communicates his Will to our exterior 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 mere sound, much less the savor of death unto death, but the savor 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 crowd 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 itself 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 itself to God. God speaketh by his Word to the heart, and the heart receiveth the Divine Impressions, and surrendreth up itself to the Will of God. In the other there is no more than a communication of the Divine Will (on God's part) nor anymore 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, enabled 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 anything 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 mere 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 lie. 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 hindrances 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 anything more than Ministerial Teachings in the Preachings of the Gospel, which Teachings have such a constant presence of the Spirit of Grace with them, that if a man will, he may with those Aids and Assistances do what God requireth of him in order to his Eternal Salvation, and avoid what God would have him to avoid. We affirm they are, and that there is no such power in the Will of Man, in the use of those common Aids and Assistances, and that there is a Teaching of the Spirit in the use of the Word, far beyond the power and virtue of the Word. The Object of this Teaching we make to be the Elect of God. Reprobates as well as chosen Vessels, may be taught by the Ministerial Teaching of the Word, and have that external Communion with God in his Word, which I before mentioned; but the Elect of God, and such as shall be eternally saved only, know anything of these Teachings; and to such are restricted throughout all Scripture, in such places as make any mention of them. The more immediate Object is the Understanding, Will and Affections. The Ministerial Teaching reacheth the Eyes and Ears, and exterior senses, and thence cometh into the thoughts, and into the understanding more confusedly and imperfectly; it reacheth not the more inward part of the Soul. The things of the Spirit, 1 Cor. 2. 10, 12. are revealed to those who have received the Spirit; V. 14. The Natural man receiveth not the things of the Spirit, nor can he know them, because they are spiritually discerned. I therefore call it an internal spiritual Communion with God in his Word. But yet for the fuller understanding of this, it is reasonable that I should show you how the Spirit Teacheth the Elect Soul in and by the Ordinance, that you may see and understand what there is more in this Spiritual Teaching, in this internal Communion with God in his Word and Ordinances, than in the mere Teaching of the Letter, mere Ministerial Teaching separated from this.

I told you before these Teachings were not by immediate Enthusiasms, Impressions, or Revelations of new things; for, I pray observe, there is a twofold Revelation; the one I may call A simple, immediate first Revelation. Thus God of old taught the Patriarchs and Moses, and the Prophets, and the Apostles. All Scripture was by inspiration from God, and holy men spake as they were inspired by God. Thus God was pleased to teach the Guides of his Church, before the holy Scripture was written, at least fully written, and a Curse annexed (as a Seal to that Book) to them that should add anything to it. This is a Teaching some would be at, but what need of it, if the Scriptures (as the Apostle tells us) are able to make the man of God wise to salvation, furnished to every good work?

Secondly, There is another kind of Revelation, which we may for distinction sake, call a compounded, mediate Revelation; it is the further Revelation of what God hath revealed in his Word; but we wanted a proper medium to see it in; we were blind and dark, and our Eyes stuck in the bark and surface of Scripture. Thus it is yet true, 1 Cor. 2. 10. That God revealeth to his People by his Spirit, the deep things of God, the things which Eye hath not seen, nor hath Ear heard, nor can it enter into the Heart of man to conceive the things which God hath prepared for them that love him. But of this I shall speak more by and by.

That I may therefore give you (at least) my apprehension concerning the due notion of the Spirit's Teaching, so as it shall not be confounded with bare Ministerial Teachings, which I take to be a great debasing of the notion of it, on the one hand, nor be made opposite to Ministerial Teaching, and that made useless on the other hand: I shall show you that in order to the Salvation of a Soul, there is a Teaching of the Spirit necessary added to, or over and above Ministerial Teachings. I shall open it in four or five particulars.

1. The Spirit teacheth by special Illumination. There is a common Illumination, which is the Effect of the Spirit also; but of the Spirit working in a way of common grace, by which men receive the common notions of Religious Truths. There are two diseases or faults in the Soul of a Christian, which hinder its learning spiritual things.

1. The first is, a listlesness, or indisposition to learn or hear anything of that nature. You may see this in men's slighting of the Word of God, till God hath wrought some saving work in their hearts, they have no mind to read the holy Scriptures, nor yet to hear them faithfully opened and applied: And could you but enter into people's hearts (which yet you may know by what was the temper of your own hearts before God wrought a change on them) you would see this yet further confirmed unto you; this God in conversion removes; but this is not that which I have here to do with.

2. There is besides this a natural blindness and deafness, that a poor creature cannot see nor hear. In Jer. 5. 21. you find these words, Hear now this O you foolish people, and void of understanding, who have Eyes, and see not, Ears, and hear not! Every natural man is one of these who have Eyes, and see not, Ears, and hear not. The mysteries of the Kingdom of God are foolishness to the natural Soul; what a notion of Regeneration had Nicodemus? Joh. 3. what notions of Justification, Union with Christ, the indwelling of the Spirit, Faith, &c. have some others discovered? Natural men have rational Souls, as well as others, and by the workings of them understand many Propositions in Religion, which shine in the light of Natural Reason; but there are Mysteries of the Kingdom of God, Doctrines that shine only in the light of Scripture; of these they understand little or nothing: Nay, for the more common notions of Religion concerning the Immortality of the Soul, the Nature of God, the Doctrines of Faith, Repentance, Good works; when once the heart is changed, the Soul seeth them in quite another light, and hath quite another notion of them than it had before, while it was only under the instruction of Reason, and the Ministerial instruction of Men. Paul prayeth for the Ephesians, Ephes. 1. 17, 18. That the God of Glory would give them the Spirit of Wisdom and Revelation in the knowledge of him, the Eyes of their understanding being enlightened, &c. It is the Spirit that enlighteneth the understanding, and enableth it to a fuller, and further comprehension of, and insight into the Spiritual Mysteries of the Kingdom of God. When the Disciples came to our Savior, Matth. 13. 10. and asked him, why he spake to the multitude in Parables, he tells them, v. 11. because it was given to his Disciples to know the Mysteries of the Kingdom of God, but to the multitude it was not given. From hence have proceeded the vain speculations and reasonings of one part of the world, that have pretended to more Learning and Knowledge than others; and the profane 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 mere conduct of reason, and tying up themselves to the mere 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 anything of Spiritual Revelation. It is the Spirit that makes the Word stick to the Soul: All the Ministers on Earth cannot make a threatening 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 joineth with the Ministration of the Word. We sometimes meditate of the Lord's terrors, and compose Discourses with the best Art we are able, and in the vanity of our hearts, are, it may be, sometimes saying within ourselves, Surely this Sermon will alarm 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 Savior of man, as their Savior. 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 labored 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 lie 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 the • 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 labor in vain. Logicians rightly tell us of two sorts of Arguments: The one they call Topics; 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 mere 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, endeavor 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 easy 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 vilest thing in the world; that there is no way of Salvation but by Jesus Christ: In short, any Gospel Proposition may easily be made probable, either by reason working from connate natural Principles, or (at least to those Souls that own the Scriptures to be the Word of God) from Propositions of holy Writ; but still I say, till the holy Spirit of God comes to teach the Soul, the Soul will not be fully persuaded, indeed not at all persuaded, but have this, and the other thing to say against it. Nothing silenceth the Soul to the revelation of any Spiritual Truth, so as it disputeth it no more (unless it be perhaps in a fit, or under some great temptation) but this Demonstration of the Spirit.

Fourthly, The Spirit teacheth by Recapitulation, or bringing to remembrance. I have my ground for this from that of our Savior, Joh. 14. 6. The Comforter, which is the Holy Ghost, whom the Father will send in my name, he will teach you all things, and bring all things to your remembrance, whatsoever I have said unto you. This Teaching by way of bringing to remembrance, is an excellent way of Teaching. It is one reason why Christians profit no more by hearing, because they never meditate; they seldom or never call to remembrance what they have heard. If a Schoolmaster should learn a Child his Grammar Rules once, and never make him bring them again to his remembrance, he would learn but little. An improvement in notional knowledge of spiritual things, doth depend upon often calling to remembrance what we have heard. But the Spirits bringing to remembrance is yet a more excellent thing, and there is the same disproportion betwixt our own bringing to remembrance, something we have read of the Word of God, or heard out of it, and the holy Spirit's bringing to remembrance; that there is betwixt Ministerial Instruction, and the Instruction of the Spirit of God at the first. As man's instruction and first teaching reacheth no further than that power of man's Soul, by which he receiveth the bare notion of a thing, and that imperfectly too; but the holy Spirit instructeth the heart, and reins, and teacheth the secret and inward parts of the Soul: So man's bringing to remembrance things which we have heard from God, doth no more than revive the notion of them in our understandings, making the first prints of them more deep, plain, and legible: But the holy Spirit's bringing things to remembrance, is a bringing them to the remembrance of the whole Soul, renewing those motions of the will and affections which it taught the Soul with reference to those Propositions, which by Ministerial Teaching, or by reading the Word, were first, by the help of our Eyes, and Ears, brought into our Souls, and carried by the holy Spirit of God further into the understanding, the will and affections, by which the Soul is anew instructed, convinced, comforted, strengthened, &c. to which our repetitions of, and discourses of what we have read and heard, serve but as means to so noble an end; and without the attaining of that indeed, is of very little significancy to our Souls real profit and advantage.

Lastly, The Spirit's Teaching, is by strengthening and quickening the Soul to practice. We call upon men not to be hearers of the Word, but doers of it also; but we cannot make them so, we cannot give them an inward Principle of Life, either strengthening, or quickening them to do what we call to them for; and this is the reason why we ofttimes labor in vain, and spend our strength for nothing and in vain. Old Adam is too hard for young Melancthon. We see this in the experience of every School-Boy. The best Teaching is by practice. Let a Child learn his Rules never so well, he understands them not till he comes to reduce them to practice; therefore the best Teachers put Children upon practice as soon as they can. Solomon tells us, Pro 1. 7. The fear of the Lord is the beginning of Knowledge. The end of all Knowledge is practice. We therefore desire to know, that we might practice, & he that hath not been taught to practice in the things of God, hath indeed learned nothing. By this time I hope I have shown you, that admitting the teaching of the Letter, and of the Ministers, there is none left for the teaching of the Spirit; and that there is a vast difference betwixt a mere external Communion with God in his Word, and an internal Communion with him in and by the Word; so as we have no reason either to despise Ordinances, or to rest in that external homage which we pay unto God in the observance of them, and sufficient reason why the Soul of an understanding Christian should not be satisfied with the reading and hearing the words of Christ's mouth, without the kisses of his mouth. For the proof of the Proposition, I shall give you first the instance of holy David; take it as it lieth before you, Ps. 63. 1, 2. 3. O God (saith he) thou art my God, early will I seek thee, in a dry and thirsty Land where no water is; he means no waters of the Sanctuary. The title of that Psalm tells you, that Psalm was composed when David was in the wilderness of Judah, in the time of his persecution by Saul, when he had not the liberty of God's Public Ordinances. In this condition he thirsteth, he longeth, for what? for thee, saith he. Further yet, v. 2. To see thy power and thy glory, so as I have seen thee in the Sanctuary; Because thy loving-kindness is better than life. You see David 's desires are not terminated in a coming into the Sanctuary, but a seeing the power and glory of God in the Sanctuary, in an understanding the loving-kindness of God revealed in his Sanctuary. And (in the expression of the same passion) Psal. 42. 1. As the Hart panteth after the water-brooks, so panteth my Soul after thee O God: My Soul thirsteth for God, the living God; when shall I come and appear before God? It is manifest by the last words, that the thing which David thirsted after, was a communion with God in the Ordinances of his Worship; but yet not after a mere external communion with him. My Soul panteth after thee O God, for God, the living God. So in Psal. 119. v. 18. Open my Eyes O Lord, that I might discern the wonders of the Law; not my Ears only to hear thy Law; or my Eyes, that I may read the Doctrine of the Law, but that I may discern the wonders of thy Law. Paul did not think it enough that the Ephesians and Colossians had the Word of God amongst them, and Preach'd to them by Apostles, and men immediately deriving from them; but for the former he prays, that the Eyes of their understanding might be opened; and for the latter, That the Word of God might dwell in them richly; but what need have we of any Scripture in the case? I appeal to the experience of every good Christian, what Soul is there that knoweth anything of God, or of the nature and end of Ordinances, that can be satisfied with mere reading of a Chapter, of hearing of a Sermon, without finding his heart at all affected with what he reads or hears, any operation of it at all upon his heart and conscience. Formalists indeed, who think that God is pleased with noises and empty sounds, and with mere bodily labor, which profiteth nothing, may be satisfied with going to Church, and hearing a discourse from a Pulpit, and that too of small or no tendency to do good to a Soul; but it is impossible that a conscientious Christian, that looks upon Ordinances as opportunities, under a Divine appointment, wherein God hath promised to meet the Souls of people and bless them, wherein God hath appointed to come, and to speak unto people's Souls, should be satisfied with the mere external action or homage, but he must thirst after that blessing which God hath promised to his people, when he meets them in places, or duties, wherein he hath recorded his Name to dwell. But I shall show you further, how highly reasonable this is upon this Hypothesis, That there is such an inward communion of God with his People in his Institutions.

One reason may be, because a mere outward Communion with God is not distinguishing mercy; and this is known to every Soul who knoweth anything of God. Pariter adeunt, pariter audiunt, (said Augustine) Hypocrites as well Saints go to Church, hear Sermons, read Chapters. This is a favor God gives to all within the pale of his Church, which is a field hath Tares in it as well as Wheat; a Drag-net, whose swallow hath in it good Fish, as well as bad. Every Hypocrite may yield God the homage of his Eye and Ear, and some thoughts. I shown you before, that it is of the nature of a Child of God to thirst after distinguishing mercies: This is that which such Souls long after, to have some tokens of good from God, which may speak God's loving-kindness to them. They are awakened to a sense of their lost condition by nature, and to a fence of Eternity; and they know nothing but the Adoption of Sons; nothing but an Union with Christ can do their Souls any good with reference to their greatest wants. Besides, such Souls as they thirst after what is best suited to their Souls greatest wants; so they have learned to value the Love and Favor of God above all earthly things: They know that all within the pale of the Church, are not in the favor of God; many are called, and few are chosen. Strait is the way, and narrow is the gate that leadeth to eternal life, and few there be that find it. Many shall seek to enter, and shall not enter.

Secondly, A mere external Communion with God, is upon the point no Communion with him. It is indeed improperly called a Communion with him. God (saith our Savior) is a Spirit, and from thence a Christian concludeth, that those who worship him, must worship him in Spirit and Truth. I told you before, That in all Communion, there must be a mutual communication. In our Communion with God, God communicateth something of himself to the Soul, and the Soul must communicate itself in some degrees unto God. Now in our mere external Communion with God, in the hearing of his Word, or reading of it, what doth God communicate to us? nothing but the revelation of his Will to our exterior senses, or common sense and understanding, and the last but in an imperfect degree. What doth man communicate of himself to God? he lends him his Eye, to gather up the Letters of a Book to present them to his understanding; he lends him his Ear, to hear sounds, which may carry some notions of God to the understanding; he lends him a little bodily presence and labor, to do for a little time what he hath commanded him to do; but all this while the man communicateth not his heart and soul, his will and affections to God; nor doth God communicate anything of his power and goodness unto the Soul. So that if we consider God as a Spirit, and who requireth of us the homage of the Soul and inward man, it is upon the point no fellowship and communion with God at all.

Thirdly, A mere external fellowship and communion with God in his Word (if it may be so called) wants those two adjuncts, which most allure and inflame the Soul with desires; they are pleasure, and profit: There is no true pleasure in it, no true profit and advantage to a Soul arising from it. I noted to you before, that one reason of the Soul's thirst after communion with God in his Word, is the pleasure and sweetness which every pious Soul findeth in it. David saith, the Word was sweeter to his taste than the Honey and the Honey-comb; and he saith, That one day in the Lord's Courts is better than a thousand elsewhere. But let us a little wistly consider wherein the sweetness of the Word lieth; what maketh the Bible to be sweeter than another Book? or a Sermon to be a more pleasant discourse than any other? The sweetness cannot lie in the gratifying of our exterior senfes, or of our fancy; much reading is a weariness to the flesh; so is much hearing, much study: The sweetness of the Word of God, and discourses out of it, lies in the fittedness of the revelations there, and of such discourses, to the distresses, and spiritual necessities of the Soul, and the insight the Word gives us into the great things of God, the great Mysteries of the Kingdom of God: Now no pleasure, no delight, no sweetness of this nature ariseth to, or in any Soul, from a mere external communion with God in it. Hence it is that carnal unregenerate men had rather spend four or five hours at a Play, or a Music-meeting, or Ball, than one at a Sermon; they find no sweetness, no pleasure at all in the Word. The Preacher indeed may be as one that hath the voice of a pleasant lovely Song, and have some witty sentences; this may please them; or if they be persons that are profane, and hate all Religion and Godliness, he may use his wit in some jeers and squibs at Religion, and this may tickle their lusts a little; but a discourse out of Scripture tending to the true ends of Preaching, informing the Judgment in the Doctrines of Faith, or persuading the practice of Godliness, are the most unpleasant sounds in the world to such men's Ears. There is no Soul breathing, that takes, or can take any pleasure from, or find any sweetness in reading, or hearing, that experienceth no inward communion with God in the action, or at least that desires none. 2. A second great Attractive and mover of our desires, is profit and advantage; and in this case it must be the profit and advantage of our Souls; for they are actions from which no worldly profit and gain doth arise ordinarily. Now all the profit that can be so much as imagined to arise from the world, as merely read in our Bibles, or heard opened from the Ministers of the Gospel, or meditated upon, can be nothing but some superficial notional knowledge in the things of God. Knowledge indeed is an excellent thing, and as pleasant to an ingenuous Soul as Light is to the Eye, and such a Soul counts it amongst his gains, and this may, and doth draw out not only true, and good, and pious Souls, to read, and hear Sermons, and study the Scriptures, but it may, and doth entice and allure others. But the pious Soul feeth a profit beyond this he hath read, 1 Tim. 3. 15. That the holy Scriptures are able to make a man wise to salvation, through Faith which is in Jesus Christ. V. 17. To make the man of God perfect, thoroughly furnished to every good work. He hath heard that good words from thence have made Souls better, when sorrow hath made the heart to stoop; this is the profit, this the advantage which he promiseth unto himself from the Word of God; this makes him thirst after a real, inward, spiritual communion with God in his Word; he knows nothing less than this can answer the ends which his Soul aimeth at. That it is not being in the Sanctuary, but his seeing the power and glory of God in the Sanctuary, which must effect this. Hence it is, that though a more External communion with God in his word be sweet and desirable to him, yet he cannot take up with it, but he thirsteth after the Teachings of his Spirit, in and by the Word. But I see I must leave much of this discourse to other opportunities.

Sermon VII.

4. THere is yet another Reason to be assigned, and added to what you have already heard, why an understanding pious Soul cannot be satisfied with a bare external Communion with God in his Word. That is the danger which it apprehends from such a performance, when the Soul resteth in it, and takes up with it, Heb. 4. 12. The Apostle telleth us, The word of God is quick and powerful. Whatsoever means are used in order to an end, if it be of a quick and operative Nature, if it reacheth not the end, it certainly doth harm. Pbysick that is quick and operative, if it conduceth not to the healing of the Body, usually impairs it, and doth it harm. The hearing and reading of the word are means in order to the Salvation of our Souls, by the working of Faith in us, changing our hearts, and transforming us into its own likeness, if they profit not in order to that end they certainly prejudice the Soul. Isa. 55. 10. As the rain cometh down from Heaven, and the Snow, and returneth not thither but watereth the Earth—So shall my word be that goeth out of my Mouth. The Apostle lets us know, that Ministers in preaching the Gospel, are unto God a sweet savor of Christ in them that are savea, and in them that perish. V. 16. To the one they are the savor of death unto death, and to the other, the savor of life unto life. We read in the Gospel of two effects of the Word Preached by Christ and the Apostles; some believed, others were hardened. This must necessarily make a pious thinking Soul, that considereth reading and hearing the Word, as they indeed are, not as ends, but as means in order to a more noble end, that it cannot but long after this spiritual inward communion with God in these Institutions. There's nothing more to be dreaded than an hardened heart; and without this inward Teaching of the Spirit of God in and by the Word, the Soul certainly hardeneth, and groweth worse by and under it. I shall now come to make some Application of this discourse.

From it you may learn, That there is a more internal communion with God in his Word, than the most of common hearers are aware of. God's speaking to our Eyes and Ears, our common sense and understanding is one thing, his speaking to our hearts, to our will and affections is another thing. It is one thing for a man or woman to give God his bodily presence, his Eyes, and his Ears in an Ordinance; another thing for the Soul to give up his will in it to comply with the will of God in what he shall reveal unto it. I am afraid this is a notion is little either understood, or attended to. Men and women think they have done their work, and fulfilled their duty, if they have but read a little in their Bibles, and come to Church to hear a Sermon, never regarding what inward communion they have had with God either in the one or the other; and look at no further Communication of God unto them, than to let them know his will; nor at any further communicating themselves unto God, than in lending him the presence of their outward man, and the more out-parts and powers of their Souls. This apprehension of men makes them stand amazed at God's Peoples being so fond of Sermons, and running after them. Indeed, were this all that good men and women expected, they might possibly not be so exceedingly thirsty after them, though even a notional knowledge of the will of God, is no contemptible thing; but they have further expectations upon Ordinances than this amounteth to. They said, Isa. 2. 3. Come you, let us go to the mountain of the Lord, to the house of the God of Jacob, and he will teach us his ways, and we will walk in his paths. They know that God promised of old, That wheresoever he recorded his name to dwell, there he would meet his people and bless them. And that the same Promise extendeth to the New Testament, and that there the Lord hath promised, where two or three are gathered together in his Name, he will be in the midst amongst them; which Promise being not of his Essential presence, (for so he is never absent from us) but concerning the presence of his grace, it is a promise of blessing, so as they are not satisfied without some token of God's favor and blessing.

From this discourse also may be concluded, in what communion with God through the Spirit lieth. Some would have it to lie in mere Enthusiastical raptures, impressions and revelations, and that the way to enjoy it, is to cast off all Forms, all Duties and Ordinances; these are the things they make to be the things that are above, mentioned in Col. 3. 1. Certainly there is a form of sound Doctrine, which the Apostle Paul commendeth the Romans for yielding obedience to, Rom. 6. 17. A form of sound words, which he commandeth Timothy to hold fast, 2 Tim. 1. 13. These are not that form of Godliness in men that deny the power of it, which the Apostle speaks of in that Epistle. There are Duties and Ordinances, to be above which, is to be above the Rule which God hath given us. Our Souls communion with God through the Spirit, is not out of Ordinances, but in and by them. The Teaching of the Letter is not opposed, but subordinated to the Teaching of the Spirit. There is room enough for the Teaching of the holy Spirit, after the Minister hath done what he can to teach us; nor is it to be blasphemed by ill tongued men, because themselves do not understand what it means; they only speak evil of the things they know not. The Power of God upon the heart fastening the words we read and hear, upon our hearts and consciences, as a Nail in a sure place, is a thing only known unto the Souls that have had experience of it.

But the great thing I desire you might be instructed in from this discourse, is, The difference betwixt a profane person, and hypocrites, and the true Children of God, which may be discerned from their affections to the Word of God. The profane person wholly despiseth and slighteth the Word of God, both the written Word, and the Word Preached; it serveth him for nothing but a subject to exercise his profane wit upon. The Hypocrite driving another design glorying in show and appearance; he must have some pretended respect at least to the Word of God; but he rests merely in reading or in hearing, and regardeth not either how far God in the Word communicates himself to him, nor yet how far he communicates his Soul unto God in the Ordinance. Let an Hypocrite go with a multitude, and hear a Sermon, he hath enough if he can but say, I have been at the Ordinance, whether his Soul hath been at all instructed or affected; whether any Word of God hath come nigh to his heart, laid any hold upon his conscience yea or no; he hath no true thirst after any communion with God in the Ordinance; if he hath been but seen in the Lord's Courts, or at most be furnished with matter of discourse to talk of amongst Christians, so as they may take him to be a Disciple, his ends are satisfied. But it is otherwise with a Child of God; he is troubled when he cometh from an Ordinance, if he doth not find he hath had some communion with God in the Ordinance. That God hath either more sealed, and further confirmed some Truth to his Soul, or convinced him of some sin, or comforted him with some Promise; some way or other spoken unto his heart. Methinks the difference betwixt an Hypocrite and a Child of God in this case may be resembled, by the going of a Child with another companion (who is no Child) to a Father's house, where they find themselves splendidly entertained; but the Child seeth not his Father's face; the Child's companion is pleased, and comes home talking, and boasting of his entertainment; but the Child's heart is sad; the end of the Child's Journey was to see his Father's face, and to have his Father's blessing; without this the good cheer doth him no good. The formal Hypocrite comes home from Ordinances, pleasing himself that he hath been at Church, that he hath heard a quaint learned discourse, and his tongue may run great descants upon such things as these. The Child of God is satisfied with none of these things; he went to his Father's house, that he might see his Father's face; if he can find no evidence of that, his Soul is discontented and unsatisfied; he cries, I have labored in vain, I have lost another day of grace, and opportunity of salvation; I have been seeking the Lord in vain, and waiting upon him for nothing. And this is the very reason why a pious Soul cannot hear everybody, nor take up with all Sermons or discourses; he doth not go to Church to hear the voice of a man, but the Word of God, and goeth with an expectation to meet with a blessing from God; and therefore he will hear where the Word of God is so opened, so applied, as he can expect God's blessing upon it. He cannot expect that God's blessing should go along with any to whom he hath said, Psal. 50. 16, 17. What hast thou to do to declare my Statutes, or that thou shouldst take my Covenant in thy mouth, seeing thou hatest instruction, and castest my words behind thee? He will not therefore sit under the Ministry of one that is openly profane and wicked, and of a scandalous life: Nor one that teacheth other Doctrine, than what is according to sound Doctrine and godliness, and the form of sound words delivered in the Word of God; or him that giveth heed to Fables, and endless Genealogies, which minister Questions rather than godly Edifying which is in Faith, 1 Tim. 1. 4. When he goes • o an Ordinance, he goeth not to hear the words of men puffed up, but the words of God, and expecteth that God should meet him, and bless him; and therefore governs himself accordingly in hearing, so as he may probably meet with a blessing from God, which he cannot expect from one who so dischargeth his work, as he proclaimeth to all, that God never sent him, though he runs.

In the next place, this will give us another advantage to try our state with reference to God's favor; An earnest desire after an inward spiritual communion with God in any Ordinance or Duty, and the dissatisfaction of a Soul without it, will very much argue a man or woman to be a Christian indeed; whereas a bare going to an Ordinance, a bare fancy or desire to hear, or a mere hearing, will speak a man no more than a nominal titular Christian, and be an evidence, that the Soul resteth in a mere bodily labor and exercise, which profiteth nothing. This is a great point; the being in the Sanctuary, will satisfy an Hypocrite; nothing but the seeing the power and glory of God in the Sanctuary, will satisfy David the man according to God's own heart. But it is hard for us to keep a medium in anything almost. As in the heart of a Formalist, there is nothing of this desire, nothing of this dissatisfaction; so many times in the heart of a good Christian, there may be too much of this dissatisfaction, and a discontent and dissatisfaction founded in some mistake; let me therefore a little enlarge upon this so useful a Subject.

1. A satisfaction with a bare reading or hearing the Word, speaks nothing above formality, nothing above what an Hypocrite may arrive at. It is said, that Herod heard John the Baptist gladly, yet he was not got up to the Hypocrite's Form. There was a people in Ezekiel 's time, of whom God complained, Ezek 33. v. 30, 31, 32. that talked against the Prophet, by the walls, and in the doors of their houses, yet spake everyone to his Brother, saying, Come I pray you and hear what is the word that cometh forth from the Lord. And came as the people came, and sat before the Prophet as the Lord's people, and heard his words, but would not do them; with their mouths the • shown much love, but their hearts went after their covetousness. And v. 32. the Prophet was to them as a very lovely Song, of one that had a pleasant voice, and could play well on an Instrument; they heard his words, but they did not do them. And in the time of the Prophet Isaiah, there was a generation that sought the Lord daily, and delighted to know the Lord's ways, as a Nation that forsook not the Ordinances of God—and took delight in approaching to God, Isa. 58. 2. yet the Lord sent his Prophet, to cry aloud against them, not to spare to lift up his voice like a Trumpet, to show them their transgressions, and the house of Jacob their sins: And doubtless there is such a generation still, as a generation of profane persons, that despise the Word and Ordinances of God, and blaspheme God, and his Word; so another generation, that must read, and must go and hear, and may take some delight in it: They may delight in the style, and phrase, and wit of the Preacher, or in the Learning that is mixed up with the discourse; or in the Notion of the Sermon, and desire to hear, especially (some kind of Preachers) upon these accounts; or to furnish their minds with some notional knowledge of the things of God, that may serve them as to their credit and reputation in the world; or furnish their tongues with discourse in religious company; all this will speak nothing to prove a man a Christian indeed; one whose heart is changed and transformed into the likeness of the Word. All this may be without any desire after the kisses of Christ's mouth, but a desire after the feeling the power of the Word upon our hearts, and a dissatisfaction of spirit, until a man findeth something of this upon his Soul, this will speak a man or woman not to rest in a form of godliness without the power of it; yet even this dissatisfaction may be too much, and this happeneth, when it proceedeth from some mistake and misapprehension of Religious Souls. This principally happeneth in two cases.

1. The Soul's judging itself from its sensible experiences, not from its direct motions toward God and its desires. The motions of our Souls towards God, must be warily distinguished from the sensible returns of God upon our Soul. The first will speak the Soul beloved: The latter speaks it highly favored, 〈 in non-Latin alphabet 〉 much graced by God. A pious Soul is not to judge itself so much from God's returns to it in this particular, as from God's workings in it, kindling in it those holy desires which move it after what it may be it doth not yet seem meet to the wisdom of God, that it should attain. I have not told you that the Spouse of Christ doth at all times find, that Christ hath kissed it with the kisses of his mouth; but that such a Soul's desires will be steady and constant after such a thing, and will not be satisfied with a mere bodily labor, and external performance of a duty.

The 2d mistake may be, from the Soul's not considering the variety of those kisses by which our blessed Lord may kiss the Souls of Believers in and by the Word, but keeping its Eye upon some particular influence of grace which it passionately desireth; and not finding that God satisfieth it as to that, it concludeth, it hath had no influence from God at all: As now, supposing a Soul sad and troubled, it is exceedingly desirous of comfort and satisfaction, and saith, Lord, when wilt thou comfort me? In expectation of meeting God in this way, it goeth out to hear the Word, and not meeting with that peace and comfort which it wanted, it is ready to conclude, that it hath met with nothing, and hath had no near, inward, spiritual communion with God. As to this, the Soul must rectify its mistake; the profit of the Word is not limited to one thing; it is (saith the Apostle) profitable for reproof, and correction, and instruction in righteousness.

There is a kiss of instruction in righteousness. It may be thou canst not find that God by the Word which thou hast heard, hath spoken, or sealed peace to thy Soul, but thou art still full of troubles, and fears, doubts and dejections; well, but if thou findest that God hath more sealed and confirmed some Truth to thee, that he hath made thee to see further into the Mysteries of the Kingdom of God, to see some Truths of concernment to thy Soul in a clearer and fuller light; do not say that thou hast not met with God in the Ordinance. The opening of the Eyes, especially to discern the Mysteries of the Gospel, is one of the kisses of Christ's mouth. If thy love be not (so far as thou canst see) further influenced; yet if thy Faith be promoved, this is a great thing. It may be thou camest to hear, hoping for strength against the temptation; God possibly hath met thee, and hath given thee a further light to discern the temptation, the methods, and depth of Satan's subtleties in it; this is a kiss.

There is an instruction in Duty (as well as Doctrine) which deserveth this name. Thou comest to the Word, hoping God will speak peace to thee, and take the thorn out of thy flesh that buffeteth thee. It seems not good to God to do this; but thou goest home from hearing, more submitting to the Will of God, more resolved to wait upon God, more convinced that it is thy duty to lie at the foot of God, and to wait his will and good pleasure. This also is a kiss of his mouth.

There is a kiss of Reproof and Correction. When God by his Word reproves and corrects a Soul; when he reproves the Soul, and the Soul is reproved (as is said of Abraham, when the Pagan King reproved him) this is a kiss of his mouth: Reproof and correction are things, for which God hath told us, that his Word is profitable for, and a Soul ought to look upon itself as having had a communion with God in his Word, when a wise reproof hath met with an obedient Ear. In short, if a Soul after hearing, though it hath not the desired mercy, yet findeth itself more prepared to want it, more quieted in the present want of it, more patient under the afflicting hand of God, that the grace of God is more sufficient for it than it was; this is an excellent kiss of Christ's mouth, a certain token that God in the Word communicated himself to the Soul (though it may be) it hath not been just in that way and method, and particular dispensation that the Soul expected.

I shall finish my Discourse upon this Proposition with a Word of Exhortation.

If this be the frame of one that is the Spouse of Christ, let us labor to find our hearts in this frame. I remember the words of Absalom; What (saith he) do I at Jerusalem, if I may not see the King's face? Jerusalem is called the City of Solemnities, thither the Tribes went up, the Tribes to the Testimony of Israel. Jerusalem was as pleasant a place as any was at that time in the world, and Absalom being the King's Son, had undoubtedly accommodations, as good as the City could afford: But Absalom had displeased his Father, and was sensible he was under his frown; and it was not for the pleasantness of the City, that he desired a liberty to return, but that he might see the reconciled face of his Father; and therefore he saith, What should I do at Jerusalem, if I may not see the King's face? Without that, Jerusalem was to him but as another place; nay in this worse than another place, because it was a place where others enjoyed that which he wanted. Every Courtier, every ordinary Servant of David 's Family, saw his face; Absalom might not: I do only allude to it. In or near Jerusalem was Mount Zion, called the Mountain of the House of the Lord, because the Temple stood nigh to it. It was prophesied, Isa. 2. 2. That in the last d • ies the Mountain of the Lord's House should be established in the top of the Mountains, and should be exalted above the Hills, and all Nations should flow unto it. And many people should go, and say, Come you, and let us go up to the Mountain of the Lord, and to the House of the God of Jacob, and he shall teach us of his ways, and we will walk in his paths. 'It is not the going up to the Mountain that pleaseth a gracious Soul, unless it finds itself, when there, taught something of God's ways, and enabled to walk in the Lord's paths. I shall prets this Exhortation by some Arguments, and offer you something of Advice in this case.

First, For Arguments, what I gave you for Reasons may serve. Thus you shall show yourselves to be Christians indeed. The Wise must see the face of an Husband, though a little Child may be pleased with the Picture. Take an Ordinance, of itself it hath something of the impression of God upon it: God is there as a man in a Picture; but this can never satisfy a truly thirsty Soul after God; he thirsts after God himself; My Soul (saith David) thirsteth for thee. David must see the power and glory of God in the Sanctuary. An Hypocrite may have a fancy to go to Ordinances, to hear Sermons, &c. that's common to persons that shall perish with such as shall be saved: There may be many ends which Hypocrites may have, which that may serve well enough: But herein as to this point stands a good Christian distinguished from all Hypocrites and Formalists in the world as to this particular.

Secondly, Till your hearts be brought to this, Duties will be nothing else but a continual task and a burden to your souls. There will be no great pleasure arising to any Soul from a bare reading or hearing the Word of the Lord. The Formalists among the Jews, that looked at nothing but the bodily labor, quickly came to profane the Table of the Lord, and to account the meat there contemptible, and to say, Behold what a weariness is it! Mal. 1. 13. Amos tell us, chap. 8. 5. that they said, When will the New Moon be gone, that we may sell Corn, and the Sabbath that we may set forth Wheat. Nothing will deliver the Soul from the burden of religious duties, I mean, the looking upon them as such, but some Sweetness discerned in them, or some Profit, which it discerneth arising from them, neither of which will be discerned by any Soul, which tasteth nothing of God in them, nor hath any Communion with him by, and through them; but these things I before touched upon, as also the danger of a mere bodily labor in this religious Duty; I shall therefore rather spend the Remainder of my time in directing you what to do, that you may not only hear the words of Christ's Mouth, but be kissed with the Kisses of his Mouth.

Go out to hear the word of God as the word of God. The Apostle blesseth God on the behalf of his Thessalonians, 1 Thes. 2. 13. That when they received the word of God,—they received it not as the word of men, but (as it was in truth) the word of God, which effectually worketh in them that believe. I am afraid this is one thing which is much wanting in many Preachers, & more hearers; the former do not go out to preach the word, as the word of God: The other do not go out to hear it under that notion, as the word of God. It is a Phrase hath a great deal in it, and is comprehensive of all that previous preparation which is our duty with reference to an Institution of God, and that to so great an End as the Salvation of the Soul is. If I remember right, Plutarch doth somwhere complain of the Heathen, that they went to the Temples of the God's 〈 in non-Latin alphabet 〉 , not as men do to a place, to which they set out upon design and due deliberation, considering whither they are going, and what their business was there; but as men who step in by the by into a place: Whereas he saith they should come 〈 in non-Latin alphabet 〉 , prepared out of their Houses: What wonder is it if God should not meet them in his Ordinance, who come not out of any fixed design to meet him. Your Friend hardly thanks you for making his House your Inn, stepping out of your Road to see him, when your main design is at another's Journeys end: But he thanks you that that is the main design of your Journey.

1. That man goeth to hear the word of God as the word of God, that aright fixeth his end before he goeth to hear. Our Savior seemeth to reflect upon the want of this in those that went to hear John the Baptist. Matth. 11. 7. What went ye out into the wilderness to see? A Reed shaken with the wi • d: But what went ye out for to see? A man clothed in soft Raiment: Behold they that wear soft Raiment are in Kings houses. But what went ye out for to see? A Prophet: yea, I say unto you, and more than a Prophet. I would have every Man and Woman before he or she goes out to hear the word of God, say to himself, My Soul, whom am I going to hear? A man that shall speak to me smooth things, and deliver himself in words that are proper to express what he saith: But whom am I going to hear? One that hath a pleasant Voice, like one that singeth to, or playeth well upon an Instrument, such a one I may hear in the Schools of Rhetoric and Oratory: But whom do I go out for to hear? One that can discourse rationally upon an Argument; I may hear such a one in the Schools of Aristotle and Plato: Whom then do I go to Church for to hear? A Prophet: One that discourseth of the things of God; yea, and more than a Prophet: I am going to hear God and Christ himself speaking to me him, of whom God hath said, This is my well beloved Son, hear ye him. For though it be a man that speaketh, yet it is a man sent of God, clothed with the Authority of Jesus Christ, and speaking to me his Words, and in his Name; nor am I to regard anything I hear, but what agreeth with what he hath spoken, or his holy Prophets and Apostles, who were immediately inspired by him. The setting right of a Persons first end, design, and intention, gives a mighty conduct to his Actions. And (as I before said) it is very unreasonable to expect God's presence, and Blessing with, and upon us, where the Heart is not set right with reference to its Intention and Design. It is true as to the first Grace, God is found of those that seek him not, and of those who do not inquire after him. No Soul would ever be converted, and brought home to God, if God did not meet it in his Word, before it had thus rightly fixed its design and intention in coming to hear the word of God, but what God may do and sometimes doth out of his abounding and preventing Grace, is one thing, what a Soul may expect from God upon the account of any promise is another thing, the Archer may possibly hit the mark, though he hath never by his Eye levelled his Arrow at it, but he cannot promise himself that good hap. No Soul that setteth not his heart aright to seek God in any Ordinance, particularly this of hearing his word, who doth not before he go, set his Face towards Jerusalem, set this as a mark in his Eye, as the thing which he proposeth to himself.

Secondly, It doth not only comprehend the end of Intention and Design, but also the manner, and certainly none can pretend to hear the word as the word of God, but he must go to it without any levity, and with all manner of Seriousness, and composure of Spirit. No Reverence, and Submission of Spirit can be imagined too much for the great Majesty of Heaven. We ought not to go to hear the word as if we were going to hear an Oration, much less as if we were going to a Play.

Thirdly, We cannot be thought to hear it as the word of God, without some previous lookings up to God for a Blessing upon it. We go for the Teachings of the Spirit. Our Savior tells us, Luk. 11. 14. He gives his holy Spirit to them that ask him. Christ first beg'd the Spirit for us, John 14. 16. I will pray the Father, and he shall send you another Comforter. That comforting Spirit is the Teaching Spirit, v. 26. The Comforter which the Father shall send in my Name shall teach you all things. As Christ at first prayed to the Father to send the Comforter, the Spirit that should teach us all things: So he expecteth that we should pray for him for ourselves. The holy Spirit is given to those that ask him; this is a piece of our Household Preparation.

Attend particularly to those Impulses which at sometimes thou mayest have to hear. A Christian shall sometimes find some particular impulses upon him to hear. I would not be hear. I would not be here mistaken, I know there is a dangerous Opinion imbibed, and promoved by some Enthusiasts, that Christians should never go to perform a Duty, whether praying or hearing, but upon some particular Impulse or Motion. I call this a dangerous Principle, because it is the first step to casting off all Duties and Ordinances. But yet let no Christian neglect such special Impulses. Impulses to Actions that are contrary to our Duty in the revealed Will of God, ought to be rejected, contemned, and abhorred; they must come from the boilings of corruption in our own hearts, or from the evil Spirit. Impulses to Actions which are not expressly commanded, nor yet forbidden, must be considered, and we ought to obey or not obey them, as Circumstances, pro hic & nunc, at this or that time, may determine it lawful or not lawful, expedient or not expedient, with Reference to the General rules which God in his word hath given us to guide all our Actions by. Impulses to the Performance of our Duty under due Circumstances ought never to be neglected. It may be well presumed, that God hath something to say to the Soul in particular at such a time, when he gives it a special item and monition to go to hear.

Thirdly, be sure thou goest to hear with an humble Heart, and with as much of a poor, broken, and contrite Spirit as thou canst. There is a Promise, Psal. 25. 9. The humble he will teach, and another Isa. 57. v. 15. Thus saith the high and lofty One that inhabiteth Eternity, and whose name is Holy, I dwell in the high and holy place, with him also that is of a contrite and humble Spirit, to revive the spirit of the humble, and to revive the hearts of the contrite ones. And Isa. 66. v. 2. To the man will I look even to him that is of a poor, and contrite Spirit, and that trembleth at my word. God sendeth the proud Soul empty away; take heed of going to hear with a proud Heart, self-opinionated as to Knowledge, or self-conceited. God teacheth the humble, dwelleth with the humble, looketh upon the humble. The Rain that dasheth off, and runneth down the Mountains, resteth in the Valleys; the Instructions, Reproofs, Convictions of the word which fall upon Men of proud and high Conceits and Opinions of themselves, rest, and are drunk in by low, and humble Souls. The broken and contrite Heart is like the plowed ground, which is in itself more apt to receive, and drink in the word, than that ground where the surface is not at all broken, but there is besides particular Promises made to Broken Hearts. The word you know is compared to Seed in the Parable of the Sower, Matth. 13. and in several other Texts, the Husbandman useth not to sow his Seed in the whole, but in the broken ground.

Fourthly, Be sure you go to hear with unprejudised Hearts, willing and desirous to learn. Prejudice naturally barreth the Ear to Instruction: Ahab 's prejudice against Micaiah stopped his Ears against the word of the Lord to him, and proved his fatal Ruin and Destruction. I should never advise Christians to sit under the Ministry of any person they are prejudised against, it much contributeth to a prejudice against the word of the Lord spoken by them; if therefore in that case I could not remove my Prejudice, I would choose another Preacher; but I further added, that you should go with Hearts willing and desirous to know the Will of God: It is the chapt, thirsty ground that most drinks in the Rain, and is made most fruitful by it; it is the Soul that hungers, and thirsteth after the word that profiteth by it, and hath a communion with God in it; though the Word be God's, and he breatheth upon the Soul according to his own good pleasure, yet he breatheth upon, he teacheth no Souls but those Souls that are willing, and desirous to learn and to be instructed. It is true, it is he who first maketh them willing, who first inclineth their Ears to hear; but he first prepareth the Heart, and then causeth his Ear to hear, as to Prayer; so in hearing, he first circumciseth the Ear of a man, and inclineth him to hear his Statutes, and then he teacheth them: He dealeth not with us as with Stocks, and Stones, but as with rational Creatures in a rational way.

Attend unto the word which thou goest to hear. No teaching, no good is to be expected from any teaching, where the person only lends an Ear, but suffers his Mind extravagantly to wander here and there. The Schoolmaster hath no Patience for such a Scholar, I am sure God hath no Blessing for such a Soul as in hearing doth not hear, nor incline his Ear to Understanding. The Scholar gets little by his Master or Tutors reading upon an Author, if the Scholar attendeth not to the Text of the Author. The Spirits teaching is but a Commentary upon the word, it bringeth to remembrance the things which we have heard from God. The Soul that attends not to the word which he reads, or heareth, can expect nothing of the Spirits teaching; the word is not like to dwell in that Soul, that will not suffer it to come so much as over the Threshold into it, I mean into its memory or notion.

Take heed of Vexing the Spirit in its Teachings. It was laid to the charge of the Israelites, Isa. 53. 10. that they vexed his holy Spirit. They vexed the Spirit by an afterwork, rebelling against his word, not being obedient to what they were taught. But men may in hearing vex the Spirit in its Teaching, either by Non-Attendency, suffering their hearts to be wandering elsewhere, when God in his word is teaching the Soul; this vexeth any Father, or Master in teaching a Child; but of this I spake before. And not only so, but by not giving a special regard to its special Instructions: Scarce any of us but in hearing shall find some notions of truth, some particular passages that God sets more particularly home, and do in a special manner affect the Soul. The not observing them, or quick forgetting of them is a special vexing of the holy Spirit in its Teachings of our Souls.

Work together with the Spirit, in calling to remembrance: what you have heard. Talk of the Law of the Lord when thou liest down, and when thou risest up, when thou sittest by the walls of thy House, when thou goest out, and when thou comest in. The Jews had Phylacteries. Rolls of the Law fastened to their Garments, to keep the Law in their mind perpetually. Our Savior blamed them for their broad Phylacteries and narrow Practice; but he blamed not the means to keep the Law of God in their minds, only they used them to a wrong and false • n • , & used them not to the end for which they made them.

Follow the word with Prayer. Do not only pray for the Spirit before thou hearest, but pray for the abidings of • it after thou hast heard, to bring to thy remembrance what thou hast heard from God.

Labor to practice what thou hearest. The Master or Tutor is weary of teaching the Scholar, to whom he hath read Lecture after Lecture, but yet he will do nothing; but on the contrary, how cheerfully doth an ingenuous Master teach that Scholar, that to his utmost p • tteth in practice what he hath read to him, and then cometh to his Tat • r begging to be further taught and instructed. The Spirit of God will give over that Soul, that pretends to be ever learning, and yet never comes to any practical Knowledge of the Truth. He that is not a mere hearer, but a doer of the Word also, is the man that shall be blessed indeed.

Sermon VIII.

I Have done now with the matter of the Spouses (that is the Churches, or the particular believing Souls) prayer in this her first Petition; I have nothing (as to the petition itself) to consider but the form of it. As to the matter we have found, that the thing she would have, is Some Special, distinguishing favor. Some token of God for good to her which might speak him to love her with the Love of a bridegroom to a bride, a Husband to his Wife.

I have shown you, that she asketh modestly but a kiss, thereby letting us know how precious the least of Christ's Special, distinguishing love is to the truly believing Soul. Not that the least dispensations, and measures of grace, will satisfy the Spiritual hunger and thirst of a pious Soul; it is one thing for a pious Soul to prize, and value the least, another thing to be satisfied, and fully contented with it, she therefore mentions Kisses in the Plural Number, as well to signify the variety of gracious Influences, as their frequent Emanations. I have further taken notice of her particular desire after a communion with God in his word, especially Gospel Doctrines, and that not only a more external Communion with, God in reading, hearing and thinking upon it: But the more real internal Spiritual communion with God in his word which the Soul hath by the teachings of the Spirit, She desires not only to hear the words of his mouth, but to be kissed with the kisses of his mouth. I have now nothing to do but to consider the form of her words, and see if from thence we can gain any further Spiritual Instruction.

The words are first Vox volentis, the Language of a Soul, that was willing to receive these impressions; if she were not willing, she would not have made them the matter of her request.

Secondly, They are Vox cupientis, not only the Language of one that was willing but of one inflamed with a desire after the object willed and proposed. They do not express a bare velleity with an indifferency as to the thing. They sound a great deal more then. He may, if he will, kiss me with the kisses of his mouth.

Lastly, They are Vox petentis, the language of one upon her knees, begging it of God, as the great thing which she sought after. And as I observed to you in the opening of the words, she begs reverently, modestly, humbly, boldly, fervently: The form of her Petition speaketh a well ordered Prayer, a Prayer according to the Rules which God hath given us for putting up our Supplications. Hence results the Proposition.

Prop. That believing Souls are not only very willing, but exceedingly desirous of a near, spiritual communion with Christ, and to obtain it will use rightly ordered Prayer.

In the Proposition here are three things predicated of such a Soul as is the Spouse to this glorious Bridegroom.

1. Its willingness that the Lord should have a near and spiritual communion with it.

2. It is not only willing but desirous of it.

3. That in order to it, it will make use of rightly ordered Prayer.

I have already told you in my former Discourses, That Communion (strictly taken) signifies some actions wherein two or more mutually impart, or communicate themselves each to other. Now of this you know amongst men there are various degrees. We have some communion with strangers, more with our neighbors, friends and acquaintance; most of all with our nearest Relations; the Father with his Child, the Husband with the Wife; of all other the communion betwixt the Husband and Wife, is the nearest. The Husband communicates his heart, his love and affection, more to his Wife, than to any other person: So doth the Wife reciprocally to her Husband; so that of all other, the Conjugal Communion is the nearest; such is that mentioned in the Text. God communicates himself to all his creatures in some degree or other; he feedeth the young Ravens when they cry; he maketh his Sun to shine upon the just and upon the unjust: And they in some degree communicate themselves to him as their Creator: The young Ravens cry; the wicked man houls upon his Bed; the vilest man in distress cries, Lord help me. This is like the Communion now that we may have with Strangers, yea Enemies. God doth further communicate himself to those within the pale of his Church. To the Church belongs the Oracles of God; God further reveals his mind and will to such as are within the bosom of it: They also do communicate themselves unto God more than the others, that is, they pay him a further homage; they give him a more steady, constant, bodily service; they read, hear, pray, &c. This is like our communion with neighbors and ordinary friends. But now God doth further communicate himself unto some persons: He communicates his grace and power to their wills and affections; they are thereby made partakers of the Divine Nature, transformed into the Image of God, and they reciprocally having received this Divine grace, give up their hearts unto God; this is that which I mean by near, conjugal communion, being like the communion which the Husband and Wife have each with other, of all other the fullest and nearest. I say,

First, The believing Soul is willing that God should have such a communion with it. It is passively willing, not unwilling: Indeed every regenerate Soul is further willing than this comes to; but that I shall show you by and by under another Head. This alone will distinguish such a Soul, from the Soul of an Hypocrite. Take an unregenerate man, he is not willing to this; he may be willing that God should impart himself to him in outward blessings, which may gratify his sense, and serve him as to his renewing necessities in the world; or that God should impart to him some spiritual gifts; these may serve him as to his profit, or as to his honor, credit and reputation in the world; & he may be willing to communicate and impart something of himself to God (as I have before shown you) but that God should unite their hearts to fear his Name, (which was the prayer of David) that God should cleanse them from their corruptions, incline their hearts to his Testimonies; this they are not willing to. They are like some woman, that will say of such a person as makes love to her, she likes the man well enough to sit and talk with her; but for an Husband she cannot abide him. Thus the best unregenerate man dealeth with God. Some there are, profane persons, that cannot endure the Name of God or Christ; hate his Word, and all acts of communion with God, or anything that relateth to him; but now the formal Hypocrite, he can be content to go and sit and hear a Sermon, and read a Chapter, wherein he hears God speaking to him; yea and to pray sometimes, by which duty he talks with God; but he abhorreth that God should come near to his Soul, to captivate his understanding, to subdue his will, to direct his affections to truly spiritual Objects, he withdraweth his heart and affections from God. I think Augustine somewhere confesseth, that in his unregenerate state, he often prayed to God that he would give him strength against a particular corruption, when in the mean time he in his heart wished that God would not hear his prayer. The unregenerate man is not willing that God should have any near communion with him: He is not willing that the Law of God should be wrote upon his heart, nor that the Lord should rule over his inward man.

Secondly, The Regenerate Soul is not only willing, but desirous: The willingness that is in him, is not a bare, lazy velleity, and a passive willingness, but an active willingness; he being made willing, his will commands his affections to move towards that which his will hath chosen; and indeed there is no true willing of anything without this; for good being the proper Object of the rational appetite, no sooner hath the understanding discerned it, but the will chooseth it, and naturally moveth by desires towards it.

Thirdly, I observed to you, that the words are in the form of a Prayer. What the Will hath chosen as good and suitable to a man's necessities, and upon that account hath by desires moved towards, it commandeth the assistance of the outward man in the use of any proper mean to obtain. Prayer being an Ordinance and appointment of God, as a means in order to the obtaining any good thing which he hath promised; it is but a reasonable motion of a reasonable Soul. I put in the term rightly ordered, because, as I shall show you further anon, there is a sufficient ground for it, in this form of words by which the Spouse's Petition is expressed; and it is not every Prayer that is acceptable to God, but such alone as he hath directed, God hath not only directed our duty as to the matter, but also as to the manner of the performance. But this is enough to have spoken, to give you the sense of the Proposition. I shall show you now the ground or reason of it, whence in this thing there is such a different temper and complexion betwixt the regenerate and the unregenerate Soul. The foundation of this lies in the change of the heart, which is wrought in the Child of God, which supposed these motions of his Soul, will appear to be no more than the regular motions of reasonable Souls so complexionated. The Scripture everywhere describeth the Child of God as a New Creature, 2 Cor. 5. 17. If any man be in Christ he is a new creature, old things are passed away, and all things are become new. Ephes. 4. 23. Be renewed in the spirit of your mind; And that you put on the new man, which after God is created in righteousness and true holiness. Col. 3. 10. And have put on the new man, which is renewed in knowledge, after the Image of him that created him. The Child of God is transformed by the renewing of his mind. Rom. 12. 2. Regenerated and born again. Joh. 3. 3. Except a man be born again, he cannot enter into the Kingdom of God; born again of Water, and of the Spirit, as our Savior expoundeth it, v. 5. Now this change, this renevation respecteth not the substantial power and faculties of the Soul. The same powers and faculties, the same understanding, will and affections; I mean the same powers which we call so remain, but they are changed as to their quality and aspect unto Objects. The same wheels of the Soul remain, but they are set right, and move more regularly towards what are indeed their true and proper Objects. The natural man's understanding is blind, and dark, and weak, and impotent; he calleth good, evil, and evil, good, bitter things sweet, and sweet things bitter; his palate is vitiated, so as he neither doth, nor can discern things truly and spiritually good. Until his nature be cultivated by moral Discipline, and some ingenious Education, he is like the Beast that perisheth, and judgeth of