2. Behold G.o.d also in his covenant of grace, which he hath made in Christ. In that you may see such sure, such great and wonderful mercies, freely given out to a world of sinners, and to yourselves among the rest, as may afford abundant matter for love and thankfulness to feed on while you live. There you may see how loth G.o.d is that sinners should perish; how he delighteth in mercy; and how great and unspeakable that mercy is. There you may see an act of pardon and oblivion granted upon the reasonable condition of believing, penitent acceptance, to all mankind; the sins that men have been committing many years together, their wilful, heinous, aggravated sins, you may there see pardoned by more aggravated mercy; and the enemies of G.o.d reconciled to him, and condemned rebels saved from h.e.l.l, and brought into his family, and made his sons. Oh what an image of the goodness of G.o.d is apparent in the tenor of his word and covenant! Holiness and mercy make up the whole--they are expressed in every leaf and line! The precepts, which seem too strict to sinners, are but the perfect rules of holiness and love, for the health and happiness of man. What loveliness did David find in the law itself!

and so should we, if we read it with his eyes and heart: it was sweeter to him than honey; he loved it above gold, Psal. cxix. 127; and, ver. 97, he crieth out, "O how I love thy law! it is my meditation all the day." And must not the Lawgiver then be much more lovely, whose goodness here appeareth to us? "Good and upright is the Lord; therefore will he teach sinners in the way," Psal. xxv. 8. "I will delight myself in thy commandments, which I have loved: my hands also will I lift up to thy commandments, which I have loved; and I will meditate in thy statutes," Psal. cxix. 47, 48. How delightfully then should I love and meditate on the blessed Author of this holy law! But how can I read the history of love, the strange design of grace in Christ, the mystery which the angels desirously pry into, the promises of life to lost and miserable sinners, and not feel the power of love transform me? "Behold, with what love the Father hath loved us, that we should be called the sons of G.o.d," 1 John iii. 1. How doth G.o.d shed abroad his love upon our hearts, but by opening to us the superabundance of it in his word, and opening our hearts by his Spirit to perceive it? Oh when a poor sinner that first had felt the load of sin, and the wrath of G.o.d, shall feelingly read or hear what mercy is tendered to him in the covenant of grace, and hear Christ's messengers tell him, from G.o.d, that all things are now ready; and therefore invite him to the heavenly feast, and even compel him to come in, what melting love must this affect the sinner's heart with! When we see the grant of life eternal sealed to us by the blood of Christ, and a pardoning, justifying, saving covenant, so freely made and surely confirmed to us, by that G.o.d whom we had so much offended, oh what an incentive is here for love!

When I mention the covenant I imply the sacraments, which are but its appendants or confirming seals, and the investing the believer solemnly with its benefits. But in these G.o.d is pleased to condescend to the most familiar communion with his church, that love and thankfulness might want no helps. There it is that the love of G.o.d in Christ applieth itself most closely to particular sinners; and the meat or drink will be sweet in the mouth, which was not sweet to us on the table at all. Oh how many a heart hath this affected! How many have felt the stirrings of that love, which before they felt not, when they have seen Christ crucified before their eyes, and have heard the minister, in his name and at his command, bid them "take," and "eat,"

and "drink;" commanding them not to refuse their Saviour, but take him and the benefits of his blood as their own; a.s.suring them of his good-will and readiness to forgive and save them.

3. Behold also the loveliness of G.o.d in his holy ones, who bear his image, and are advanced by his love and mercy. If you are christians indeed, you are taught of G.o.d to love his servants, and to see an excellency in the saints on earth, and make them the people of your delight, Psal. xvi. 1, 2; 1 Thess. iv. 9. And this must needs acquaint you with the greater amiableness, in the most holy G.o.d, that made them holy. Oh how oft have the feeling and heavenly prayers of lively believers excited those affections in me which before I felt not! How oft have I been warmed with their heavenly discourse! How amiable is that holy, heavenly disposition and conversation which appeareth in them! Their faith, their love, their trust in G.o.d, their cheerful obedience, their hatred of sin, their desire of the good of all, their meekness and patience; how much do these advance them above the ignorant, sensual, proud, malignant, and unG.o.dly world! How good then is that G.o.d that makes men good! And how little is the goodness of the best of men, compared to his unmeasurable goodness! Whenever your converse with holy men stirs up your love to them, rise by it presently to the G.o.d of saints, and let all be turned to him that giveth all to them and to you.

And as the excellency of the saints, so their privilege and great advancement, should show you the goodness of G.o.d, that doth advance them. As oft as thou seest a saint, how poor and mean in the world soever, thou seest a living monument of the abundant kindness of the Lord. Thou seest a child of G.o.d, a member of Christ, an heir of heaven. Thou seest one that hath all his sins forgiven him, and is s.n.a.t.c.hed as a brand out of the fire, and delivered from the power of Satan, and translated into the kingdom of Christ. Thou seest one for whom Christ hath conquered the powers of h.e.l.l; and one that is freed from the bondage of the flesh; and one that, of the devil's slave, is made a priest, to offer up the sacrifices of praise to G.o.d. Thou seest one that hath the Spirit of G.o.d within him; and one that hath daily intercourse with heaven, and audience with G.o.d, and is dearly beloved by him in Christ. Thou seest in flesh a companion of angels, and one that hath the divine nature, and must shortly be above the stars in glory, and must be with Christ, and must love and magnify G.o.d for ever. And is not the amiableness of G.o.d apparent, in such mercy bestowed upon sinful man? And should we not now begin to admire him in his saints, and glorify him in believers, who will come with thousands of his angels, to be glorified and admired in them at the last? 2 Thess. 1. 10. Oh the abundant deliverances, preservations, provisions, encouragements, which all his servants receive from G.o.d! Who ever saw the just forsaken, even while they think themselves forsaken? "For the Lord loveth judgment, and forsaketh not his saints; they are preserved for ever. The law of his G.o.d is in his heart; none of his steps shall slide. Mark the perfect man, and behold the upright; for the end of that man is peace," Psal. x.x.xvii. 25, 28, 31, 37. "Precious in the sight of the Lord is the death of his saints," Psal. cxvi. 15. "Ye that love the Lord, hate evil: he preserveth the souls of his saints; he delivereth them out of the hand of the wicked. Light is sown for the righteous, and gladness for the upright in heart," Psal. xcvii.

10, 11. "O love the Lord all his saints! for the Lord preserveth the faithful, and plentifully rewardeth the proud doer," Psal. x.x.xi. 23.

_Direct._ XI. Insist not so much on your desires after vision, as to undervalue the lower apprehensions of faith; but love G.o.d by the way of faith, as in order to the love of intuition.

We are exceeding apt to be over-desirous of sight; and to take nothing as an object fit to affect us, which sense perceiveth not. When we have the surest evidence of the truth of things unseen, it hardly satisfieth us, unless we may see or feel. And hereupon, our love to G.o.d is hindered; while we think of him as if he were not, or take the apprehensions of faith as if they were uncertain, and little differed from a dream. Yea, it proveth the ground of most dangerous temptations to infidelity itself. While we take that knowledge which we have of G.o.d, in the way of faith, the love and communion which is exercised thereby, to be as nothing; we are next tempted to think, that there is no true knowledge of G.o.d, and communion with him, to be attained. And when we have been searching and striving long, and find that we can reach no more, we are tempted to think, that the soul of man is made but as the beasts, for present things, and is incapable of those higher things which are revealed in the gospel; and that if it were indeed a life to come, and man were made to enjoy his G.o.d, we should get nearer to him than we are, and know him more, and love him better.--But is it nothing, O presumptuous soul, to see G.o.d in a gla.s.s, in order to a nearer sight? Is it nothing to have the heavenly Jerusalem described and promised to thee, unless thou see it and possess it? Wilt thou travel to no place, but what thou seest all the way? Wouldst thou have no difference betwixt earth and heaven? What canst thou have more in heaven, than immediate intuition? Wouldst thou have no life of trial, in the obedience of faith, before the life of fruition and reward? Or canst thou think that a life of sight and sense is fit for trial and preparation, to show who is meet for the rewarding life? Unthankful soul! Compare thy state with that of brutes: is it nothing for thee to know thy Maker in the works of his creation and providence, and in the revelations of grace, and the belief of promised immortality, unless thou presently see him in his glory; when these thy fellow-creatures know him not at all? Compare thyself now, with thyself as heretofore, in the days of thy ignorance and carnality. Hadst thou then any such knowledge of G.o.d, as thou now undervaluest? or any such communion with him, as thou now accountest next to none? When the light first shined in thine eyes, and thou hadst first experience of the knowledge of G.o.d, thou thoughtest it something, and rejoicedst in the light: if then thou couldst have suddenly attained but to so much as thou hast now attained, wouldst thou have called it nothing? Would it not have seemed a greater treasure to thee, than to have known both the Indies as thine own? O be not unthankful for the little which thou hast received, when G.o.d might have shut thee out in that darkness which the greatest part of the world lieth in, and have left thee to thyself, to have desired no higher knowledge, than such as may feed thy fancy, and pride, and l.u.s.t. Art thou so far drowned in flesh and sense, as to take intellectual apprehensions for dreams, unless thy sense may see and feel? Wilt thou take thy soul, thyself for nothing, because thou art not to be seen or felt? Shall no subjects honour and obey their king, but they that have seen his court and him? Desire the fullest and the nearest sight, the purest and the strongest love; and desire and spare not the life where all this will be had: but take heed of being too hasty with G.o.d, and unthankful for the mercies of the way. Know better the difference betwixt thy travel and thy home; and know what is fit for pa.s.sengers to expect. Humbly submit to an obedient waiting in a life of faith; and make much of the testament of Christ, till thou be at age to possess the inheritance. Thou must live, and love, and run, and fight, and conquer, and suffer by faith, if ever thou wilt come to see and to possess the crown.

_Direct._ XII. It is a powerful means to kindle the love of G.o.d in a believer, to foresee by faith the glory of heaven, and what G.o.d will be there to his saints for ever.[117]--And thus to behold G.o.d in his glory, is the use of grace. Though the manner of knowing him thus by faith, be far short of what we there expect, yet it is the same G.o.d and glory that now we believe, which then we must more openly behold.

And therefore, as that apprehension of love will inconceivably excel the highest which can be here attained; so the forethoughts of that doth excel all other arguments and means to affect us here; and will raise us as high as means can raise us. The greatest things, and greatest interest of our souls, being there, will greatly raise us to the love of G.o.d, if any thing will do it: to foresee how near him we shall be ere long; and what a glorious proof we shall have of his good will; and how our souls will be ravished everlastingly with his love!

To think what hearts the blessed have that see his glory, and live with Christ! how full of love they are! and what a delight it is to them thus to love! must needs affect the heart of a believer.--Lift up thy head, poor drowsy sinner! look up to heaven, and think where thou must live for ever! Think what the holy ones of G.o.d are doing! Do they love G.o.d, or do they not? Must it not then be thy life and work for ever? And canst thou forbear to love him now, that is bringing thee to such a world of love? Thou wouldst love him more, that would give thee security to possess a kingdom which thou never sawest, than him that giveth thee but some toy in the hand. And let it not seem too distant to affect thee: the time is as nothing till thou wilt be there: thou knowest not but thou mayst be there this night. There thou shalt see the Maker of the worlds, and know the mysteries of his wondrous works.

There thou shalt see thy blessed Lord, and feel that love which thou readest of in the gospel, and enjoy the fruits of it for ever. There thou shalt see him that suffered for thee, and rose again, whom angels see and worship in his glory. Thou shalt see there a more desirable sight, than those that saw him heal the blind, and lame, and sick, and raise the dead; or those that saw him in his transfiguration; or those that saw him on the cross, or after his resurrection; or than Stephen saw when he was stoned; or Paul when he was converted; yea, more than it is like he saw when he was in his rapture, in the third heavens! O who can think believingly on the life which we must there shortly live, the glory which we must see, the love which we must receive, and the love which we must exercise, and not feel the fire begin to flame, and the gla.s.s in which we see the Lord become a burning-gla.s.s to our affections!--Christ and heaven are the books which we must be often reading; the gla.s.ses in which we must daily gaze, if ever we will be good proficients and pract.i.tioners in the art of holy love.

_Direct._ XIII. Exercise your souls so frequently and diligently in this way of love, that the method of it may be familiar to you, and the means and motives still at hand, and you may presently be able to fall into the way, as one that is well acquainted with it, and may not be distracted and lost in generals, as not knowing where to fix your thoughts.--I know no methods alone will serve to raise the dead, and cause a carnal, senseless heart to love the Lord. But I know that many honest hearts, that have the spirit of love within them, have great need to be warned, that they quench not the Spirit; and great need to be directed how to stir up the grace which is given them: and that many live a more dull, or distracted, uncomfortable life, than they would do, if they wanted not skill and diligence. The soul is most backward to this highest work, and therefore hath the greater need of helps: and the best have so much need as that it is well if all will serve to keep up loving and grateful thoughts of G.o.d upon their minds.

And when every trade, and art, and science, requireth diligence, exercise, and experience, and all are bunglers at it at the first, can we reasonably think that we are like to attain any high degrees, with slight, and short, and seldom thoughts?

_Direct._ XIV. Yet let not weak-headed or melancholy persons set themselves on those methods or lengths of meditation, which their heads cannot bear; lest the tempter get advantage of them, and abate their love, by making religion seem a torment to them; but let such take up with shorter, obvious meditations, and exercise their love in an active, obediential way of living.--That is the best physic that is fitted to the patient's strength and case: and that is the best shoe that is meetest for the foot, and not that which is the biggest or the finest. It is a great design of Satan, to make all duties grievous and burdensome to us; and thereby to cast us into continual pain, and fear, and trouble, and so destroy our delight in G.o.d, and consequently, our love. Therefore pretend not to disability for carnal unwillingness and laziness of mind; but yet mar not all by grasping at more than you are able to bear. Take on you as you are able, and increase your work, if G.o.d increase your strength. If a melancholy person crack his brain with immoderate, unseasonable endeavours, he will but disable himself for all.

_Direct._ XV. Keep clear, and hold fast the evidences of thy sincerity, that thou mayst perceive thy interest in the love of G.o.d, and resist the temptations which would hide his love to thee, and cause thee to doubt of it, or deny it.--Satan hath not his end when he hath troubled thee, and robbed thee of thy peace and comfort; it is worse that he is seeking to effect by this: his malice is more against G.o.d, than against thee; and more against G.o.d and thee, in this point of love, than in any other grace or duty. He knoweth that G.o.d esteemeth this most; and he knoweth if he could kill thy love, he kills thy soul. And he knoweth how natural it is to man, to love those that love him, and hate those that hate him, be they never so excellent in themselves. And therefore, if he can persuade thee into despair, and to think that G.o.d hateth thee, and is resolved to d.a.m.n thee, he will not despair of drawing thee to hate G.o.d.

Or if he do but bring thee to fear that he loveth thee not, he will think accordingly to abate thy love. I know that a truly gracious soul keepeth up its love, when it loseth its a.s.surance; and mourneth, and longeth, and seeketh in love, when it cannot triumph and rejoice in love: but yet there are some prints left on the heart, of its former apprehensions of the love of G.o.d: and such souls exceedingly disadvantage themselves as to the exercises of love, and make it a work of wondrous difficulty. Oh! it will exceedingly kindle love, when we can see G.o.d's surest love-tokens in our hearts, and look to the promises, and say, They are all mine; and think of heaven, as that which shall certainly be our own: and can say with Thomas, "My Lord, and my G.o.d:"

and with Paul, that "The life which I live in the flesh, I live by the faith of the Son of G.o.d, that loved me, and gave himself for me." Denial of our grace may seem to be humility, but it tendeth to extinguish love and grat.i.tude.

But, you will say, I must avoid soul-delusion and pharisaical ostentation on the other side; and few reach a.s.surance; how then should we keep up the love of G.o.d?

[Sidenote: Signs of the love of G.o.d.]

_Answ._ 1. Though I am not come to the point of trying and discerning grace, I shall give you this much help in the way, because it is so useful to the exercises of love. (1.) If you have not enjoying, delighting love, yet try whether you have not desiring, seeking love.

Love appeareth as truly in desiring and seeking good as in delighting in it. Poor men show their love of the world, by desiring and seeking it, as much as rich men do in delighting in it. What is it that you most desire and seek? (2.) Or if this be so weak that you scarce discern it, do you not find a mourning and lamenting love? You show that you loved your money, by mourning when you lose it; and that you loved your friend by grieving for his death, as well as by delighting in him while he lived. If you heartily lament it as your greatest unhappiness and loss, when you think that G.o.d doth cast you off, and that you are void of grace, and cannot serve and honour him as you would, this shows you are not void of love. (3.) If you feel not that you love him, do you feel that you would fain love him, and that you love to love him? If you do so, it is a sign that you do love him?

When you do not only desire to find such an evidence of salvation in you, but when you desire love itself, and love to love G.o.d. Had you not rather have a heart to love him perfectly, than to have all the riches in the world? Had you not rather live in the love of G.o.d, if you could reach it, than to live in any earthly pleasure? If so, be sure he hath your hearts. The will is the love, and the heart; if G.o.d have your will he hath your heart and love. (4.) What hath your hearts if he have them not? Is there any thing that you prefer and seek before him, and that you had rather have than him? Can you be content without him, and let him go, in exchange for any earthly pleasure? If not, it is a sign he hath your hearts. You love him savingly if you set more by nothing else than by him. (5.) Do you love his holy image in his word? Do you delight and meditate in his law? Psal. i. 2. Is it in your hearts? Psal. xl. 8. Or do you pray, "Incline my heart unto thy testimonies?" Psal. cxix. 36. If you love G.o.d's image in his word, (the wisdom and holiness of it,) you love G.o.d. (6.) Do you love his image on his children? If you love them for their heavenly wisdom and holiness, you so far love G.o.d. He that loveth the candle for its light, doth love the light itself and the sun: he that loveth the wise and holy, for their wisdom and holiness, doth love wisdom and holiness themselves. The word and the saints being more in the reach of our sensible apprehensions, than G.o.d himself is, we ordinarily feel our love to them, more sensibly than our love to G.o.d; when indeed it is G.o.d, in his word and servants, that we love, 1 John iii. 14; Psal. xv.

4. (7.) Though for want of a.s.surance you feel not the delights of love, have you not a heart that would delight in it, more than in all the riches of the world, if you could but get a.s.surance of your interest? Would it not comfort you more than any thing, if you could be sure he loveth you, and could perfectly love him and obey him? If so, it is not for want of love that you delight not in him, but for want of a.s.surance. So that if G.o.d have thy heart, either in a delighting love, or a seeking and desiring, or a lamenting, mourning love, he will not despise it or reject it. "He is nigh to them that be of a broken heart," Psal. x.x.xiv. 18. "A broken and contrite heart is his sacrifice, which he will not despise," Psal. li. 17. The "good Lord will have mercy on every one that prepareth their hearts to seek him, though they do it not according to the preparation of the sanctuary," 2 Chron. x.x.x. 18, 19. By these evidences, you may discern the sincerity of love in small degrees: and so you may make love the occasion of more love, by discerning that goodness of G.o.d which is manifested to you in the least.

2. But suppose you cannot yet attain a.s.surance; neglect not to improve that goodness and mercy of G.o.d which he revealeth to you in the state that you are in. Love him, but as Infinite Goodness should be loved, who "so loved the world as to give his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life," John iii. 16. Love him, as the most blessed and merciful G.o.d, who made you and all things, and hath given to the world a universal pardon, on condition of their penitent acceptance, and offereth them everlasting life, and all this purchased by the blood of Christ. Love him, as one that offereth you reconciliation, and entreateth you to be saved: and as one that delighteth not in the death of the wicked, but rather that they turn and live: and as one that would have all men to be saved, and come to the knowledge of the truth, though he will save none but the penitent, that do acknowledge the truth. And when you love him sincerely on these accounts, you will have the evidence of his special love to you.

_Direct._ XVI. Improve thy sense of natural and friendly love, to raise thee to the love of G.o.d.--When thou seest or feelest what love a parent hath to children, and a husband to a wife, or a wife to a husband, or faithful friends to one another; think then,--What love do I owe to G.o.d!

Oh how inconsiderable is the loveliness of a child, a wife, a friend, the best of creatures, in comparison of the loveliness of G.o.d! Unworthy soul! canst thou love a drop of goodness in thy friend; and canst thou not love the ocean of goodness in thy G.o.d? Is a spark in the creature more amiable than the fire that kindled it? Thou canst love thy friend for all his blemishes, his ignorance, his pa.s.sions, and manifold imperfections: and canst thou not love thy G.o.d, who hath none of these, nor any thing to discourage or damp thy love? Thou lovest, and deservedly lovest thy friend, because he loveth thee, and deals friendly with thee: but oh how much greater is the love of G.o.d! Did ever friend love thee as he hath loved thee? Did ever friend do for thee as he hath done? He gave thee thy being, thy daily safety, and all the mercies of thy life! He gave thee his Son, his Spirit, and his grace! He pardoned thy sins, and took thee into his favour, and adopted thee for his son, and an heir of heaven! He will glorify thee with angels in the presence of his glory! How should such a friend as this be loved! How far above all mortal friends! Their love and friendship is but a token and message of his love. Because he loveth thee, he sendeth thee kindness and mercy by thy friend: and when their kindness ceaseth, or can do thee no good, his kindness will continue, and comfort thee for ever. Love them therefore as the messengers of his love; but love him in them, and love them for him, and love him much more.

_Direct._ XVII. Think oft, how delightful a life it would be to thee, if thou couldst but live in the love of G.o.d: and then the complacency will provoke desire, and desire will turn thy face towards G.o.d, till thou feel that thou lovest him.--The love of a friend hath its sweetness and delight: and when we love them, we feel such pleasure in our love, that we love to love them. How pleasant then would it be to love thy G.o.d!--O blessed, joyful life, if I could but love him as much as I desire to love him! How freely could I leave the ambitious, and the covetous, and the sensual, and voluptuous, to their doting, delusory, swinish love!

How easily could I spare all earthly pleasures! How near should I come to the angelical life! Could I love G.o.d as I would love him, it would fill me with continual pleasure, and be the sweetest feast that a soul can have. How easily would it quench all carnal love! How far would it raise me above these transitory things! How much should I contemn them, and pity the wretches that know no better, and have their portion in this life! How readily should I obey, and how pleasant would obedience be! How sweet would all my meditations be, when every thought is full of love! How sweet would all my prayers be, when constraining love did bring me unto G.o.d, and indite and animate every word! How sweet would sacraments be, when my ascending, flaming love, should meet that wonderful, descending love which cometh from heaven to call me thither, and in living bread and spiritual wine is the nourishment and cordial of my soul! How sweet would all my speeches be, when love commanded them, and every word were full of love! How quiet would my conscience be, if it had never any of this accusation against me, to cast in my face, to my shame and confusion, that I am wanting in love to the blessed G.o.d! Oh could I but love G.o.d with such a powerful love as his love and goodness should command, I should no more question my sincerity, nor doubt any more of his love to me. How freely then should I acknowledge his grace, and how heartily should I give him thanks for my justification, sanctification, and adoption, which now I mention with doubt and fear!

Oh how it would lift up my soul unto his praise, and make it my delight to speak good of his name! What a purifying fire would love be in my breast, to burn up my corruptions! It would endure nothing to enter or abide within me, that is contrary to the will and interest of my Lord; but hate every motion that tendeth to dishonour and displease him. It would fill my soul with so much of heaven, as would make me long to be in heaven, and make death welcome, which is now so terrible. Instead of these withdrawing, shrinking fears, I should desire to depart and to be with Christ, as being best of all. Oh how easily should I bear any burden of reproach, or loss, or want, when I thus loved G.o.d and were a.s.sured of his love! How light would the cross be! And how honourable and joyful would it seem, to be imprisoned, reviled, spit upon, and buffeted for the sake of Christ! How desirable would the flames of martyrdom seem, for the testifying of my love to him that loved me at dearer rates than I can love him! Lord, is there no more of this blessed life of love to be attained here on earth? When all the world reveals thy goodness; when thy Son hath come down to declare thy love, in so full and wonderful a manner; when thy word hath opened us a window into heaven, where afar off we may discern thy glory; yet, shall our hearts be clods, and ice? O pity this unkind, unnatural soul! this dead, insensible, disaffected soul! Teach me, by thy Spirit, the art of love!

Love me, not only so as to convince me that I have abundant cause to love thee above all, but love me, so as to constrain me to it, by the magnetical, attractive power of thy goodness, and the insuperable operations of thy omnipotent love.

_Direct._ XVIII. In thy meditations upon all these incentives of love, preach them over earnestly to thy heart, and expostulate and plead with it by way of soliloquy, till thou feel the fire begin to burn.--Do not only think on the arguments of love, but dispute it out with thy conscience, and by expostulating, earnest reasonings with thy heart, endeavour to affect it. There is much more moving force in this earnest talking to ourselves, than in bare cogitation, that breaks not out into mental words. Imitate the most powerful preacher that ever thou wast acquainted with: and just as he pleadeth the case with his hearers, and urgeth the truth and duty on them, by reason and importunity, so do thou in secret with thyself. There is more in this than most christians are aware of, or use to practise. It is a great part of a christian's skill and duty, to be a good preacher to himself. This is a lawful and a gainful way of preaching. n.o.body here can make question of thy call, nor deny thee a licence, nor silence thee, if thou silence not thyself. Two or three sermons a week from others, is a fair proportion; but two or three sermons a day from thyself, is ordinarily too little. Therefore, I have added soliloquies to many of these directions for love, to show you how, by such pleadings with yourselves, to affect your hearts, and kindle love.

And oh that this might be the happy fruit of these directions with thee that art now reading or hearing them! that thou wouldst but offer up thy flaming heart to Jesus Christ our great High Priest, to be presented an acceptable sacrifice to G.o.d! Or, if it flame not in love as thou desirest, yet give it up to the Holy Spirit to increase the flames. Thou little knowest how much G.o.d setteth by a heart. He calleth to thee himself, "My son, give me thy heart," Prov. xxiii. 26.

Without it, he cares not for any thing that thou canst give him: he cares not for thy fairest words without it: he cares not for thy loudest prayers without it: he cares not for thy costliest alms or sacrifices, if he have not thy heart. "If thou give all thy goods to feed the poor, and give thy body to be burned, and have not love, it will profit thee nothing. If thou speak with the tongue of men and angels, and hast not love, thou art but as sounding bra.s.s, or a tinkling cymbal. If thou canst prophesy and preach to admiration, and understand all mysteries and knowledge, and hast faith to do miracles, and have not love, thou art nothing," 1 Cor. xiii. 1-3. Thou hast but a shadow, and wantest that which is the substance and life of all.

Come then, and make an agreement with G.o.d, and resolve now to offer to him thy heart. He asketh thee for nothing which thou hast not: it is not for riches or lands that he seeketh to thee; for then the poor might say as Peter, "Silver and gold have I none:" give him but such as thou hast, and it sufficeth. He knoweth that it is a polluted, sinful heart; but give it him, and he will make it clean. He knoweth that it is an unkind heart, that hath stood out too long; but give it him yet, and he will pardon and accept it. He knoweth that it is an unworthy heart; but give it him, and he will be its worth: only see that you give it him entirely and unreservedly; for he will not bargain with the devil, or the world, for the dividing of thy heart between them. A half-heart and a hollow heart, that is but lent him till fleshly interest or necessity shall call for it again, he will not accept. Only resign it to him, and do but consent that thy heart be his, and entirely and absolutely his, and he will take it and use it as his own. It is his own by t.i.tle: let it be also so by thy consent. If G.o.d have it not, who shall have it? Shall the world, or pride, or fleshly l.u.s.t? Did they make it, or did they purchase it?

Will they be better to thee in the time of thy extremity? Do they bid more for thy heart than G.o.d will give thee? He will give thee his Son, and his Spirit, and image, and the forgiveness of all thy sins: if the greatest gain, or honour, or pleasure will win it and purchase it, he will have it: if heaven will buy it, he will not break with thee for the price. Have the world and sin a greater price than this to give thee? And what dost thou think that he will do with thy heart?

and how will he use it, that thou art loth to give it him? Will he blind it, and deceive it, and corrupt it, and abuse it, and at last torment it, as Satan will do? No; he will more illuminate it, and cleanse it, and quicken it, Psal. li. 10; Eph. ii. 1; Jer. xxiv. 7. He will make it new, and heal and save it, Ezek. x.x.xvi. 26; 2 Cor. v. 17; t.i.t. iii. 3, 5, and ii. 14. He will advance and honour it, with the highest relations, employments, and delight; for Christ hath said, John xii. 26, "If any man serve me, let him follow me; and where I am, there shall also my servant be: if any man serve me, him will my Father honour." He will love it, and govern it, and comfort it, and the heart that is delivered to him shall be kept near unto his own: John xvi. 27, "For the Father himself loveth you," saith Christ, "because ye have loved me." Whereas if thou deliver not thy heart to him, it will feed on the poison of luscious vanity, which will gripe and tear it when it is down; it will be like a house that nothing dwelleth in but dogs, and flies, and worms, and snakes; it will be like one that is lost in the wilderness, or in the night, that tireth himself in seeking the way home, and the longer the worse; despair and restlessness will be its companions for ever. Let me now once more in the name of G.o.d bespeak thy heart. I will not use his commands or threatenings to thee now, (though these as seconds must be used,) because that love must have attractive arguments, and is not raised by mere authority or fear: if there be not love and goodness enough in G.o.d, to deserve the highest affections of every reasonable creature, then let him go, and give thy heart to one that is better. Hear how G.o.d pleadeth his own cause with an unkind, unthankful people, Mic. vi.

2, 3, "Hear, O ye mountains, the Lord's controversy. O my people, what have I done unto thee? and wherein have I wearied thee? testify against me." What is there in him to turn away thy heart? Let malice itself say the worst, without notorious impudence, against him: what hath he ever done that deserveth thy disaffection and neglect? What wouldst thou have to win a heart that is not in him? For which of his mercies or excellencies is it, that thou thus contemnest and abusest him? What dost thou want that he cannot, yea, or will not give thee?

Doth not thy tongue speak honourably of his goodness, while thy heart contradicteth it, and denieth all? What hast thou found that will prove better to thee? Is it sin or G.o.d that must be thy glory, rest, and joy, if thou wilt not be a fire-brand of restlessness and misery for ever? What sayest thou yet, sinner? Shall G.o.d, or the world and fleshly pleasures, have thy heart? Art thou not yet convinced which best deserveth it, and which will be best to it? Canst thou be a loser by him? Will he make it worse, and sin make it better? Or wilt thou ever have cause to repent of giving it up to G.o.d, as thou hast of giving it to the world and sin? I tell thee, if G.o.d have not thy heart, it were well for thee if thou hadst no heart.--I had a thousand times rather have the heart of a dog, or the basest creature, than that man's heart that followeth his fleshly l.u.s.ts, and is not unfeignedly delivered up to G.o.d, through Christ.

If I have not prevailed with your hearts for G.o.d, by all that I have said, your consciences shall yet bear me witness, that I showed you G.o.d's t.i.tle, and love, and goodness, and said that which ought to have prevailed; and you shall find ere long, who it is that will have the worst of it: but if you resolve and give them presently to G.o.d, he will entertain them, and sanctify, and save them; and this happy day and work will be the angels' joy, Luke xv. 7, 10; and it will be my joy, and especially your own everlasting joy.

[Sidenote: To trust in G.o.d.]

_Grand Direct._ XII. Trust G.o.d with that soul and body which thou hast delivered up and dedicated to him; and quiet thy mind in his love and faithfulness, whatever shall appear unto thee, or befall thee in the world.

I shall here briefly show you, 1. What is the nature of this trust in G.o.d.[118] 2. What are the contraries to it. 3. What are the counterfeits of it. 4. The usefulness of it. And then, 5, I shall give you some directions how to attain and exercise it.

1. To trust in G.o.d, is, upon the apprehension of the all-sufficiency, goodness, and faithfulness of G.o.d, to quiet our hearts in the expectation of the safety or benefits from him which we desire, rejecting the cares, and fears, and griefs that would disquiet them, if they had not the refuge of these hopes.[119] It containeth in it a crediting the word or nature of G.o.d, or judging it to be a sufficient ground of our security and expectation: and then security and expectation built upon that ground, make up the rest of the nature of trust. Looking for the benefit, and finding a complacency and quietness of mind in the ground discovered, and ceasing all other cares and fears, which would else disquiet us. Aquinas and other school-men often call affiance, _spes roborata_, a confirmed hope. There is a twofold trust in G.o.d: one is, for that which he hath not promised to do, but yet we think that we find reason sufficient, from his nature itself, and relations, to expect: this may be more or less certain and strong, as our collection of the will of G.o.d, from his nature, is more or less sure and clear. The other is, when we have not only G.o.d's nature, but his promise also to trust upon: and this giveth us a certainty, if we certainly understand his promise. To the last sort I may reduce that trust in G.o.d for particular benefits, when we have only a promise in general, which maketh not the particulars known and certain to us: as the promise, that all shall work together for our good, doth give us but a probability of health or outward protection and deliverances, because we are uncertain how far they are for our good. All that is promised is sure; but whether this or that be good for us, must be otherwise known. But those general promises which contain particulars as surely known as the promise itself, do make every one of the particular benefits as sure, by promise, as the general: as, the promise of the pardon of all our sins, ascertaineth us of the pardon of every sin in particular. Where there is a promise, we trust G.o.d's faithfulness as well as his nature; but where there is none, we trust his nature only. As a child doth quietly trust his parents, without a promise, that they will not kill, or torment, or forsake him. But because man is apt to make false collections of G.o.d's will from his nature, he hath given us such clear expressions of it in his word, as may bring us above uncertain probabilities, and are sufficient for faith to ground upon (supposing G.o.d's properties) for our government and peace. And it is certain that all collections of G.o.d's will which are contrary to his word, are the errors of the collector.

In what I have said in this direction, I desire you chiefly to observe these three things: 1. That G.o.d's nature and love are the sufficient, general security to the soul. 2. That his promise is the sufficient, particular security. 3. And that our unfeigned self-dedication to him, is our sufficient evidence of our interest in his love and covenant, which may warrant our special trust and expectations.

II. The contraries to trust in G.o.d, are: 1. Privative: not trusting him: not seeing the ground of just security in his love and promise: not crediting what is seen: not ceasing disquietness and distrustful cares and fears. 2. Positive distrust: supposing the all-sufficiency, goodness, and promises of G.o.d, are not sufficient grounds of our expectation and security; and thereupon disquieting our minds with sinful fears, and griefs, and cares, and shifting endeavours for ourselves some other way. And this hath various degrees: in some it is predominant; in others not. 3. Opposite or adverse: when we trust ourselves, or friends, or wealth, or something else instead of G.o.d, either against him, without him, or in co-ordination with him.

III. The counterfeits of this trust are these: 1. When indeed we trust in our wit, or power, or shifts, or friends, or in some means or creatures only, or in co-ordination with G.o.d; but pretend and think that we do it but in subordination to him, and that our primary trust is in him alone. The detection of this is by trying how we can trust G.o.d alone, when he giveth us a promise and no probable means. 2.

Pretending to trust G.o.d alone in the neglect of those means which he hath appointed us to use, and in the neglect of those duties which he hath made the condition of his promises; and this trust is but a self-deceiving cover for sin and sloth. 3. Pretending to trust G.o.d in the use of self-devised, sinful means; when he hath promised a blessing to no such means, but threatened them with a curse. 4.

Thinking we trust G.o.d, when it is some false revelation of the devil, or some delusion of deceivers, or some dream, or fancy, or brain-sick, proud conceit of our own, which indeed we believe, and ground our trust upon: as those do that are deluded by false prophets and false teachers, and fantastical fancies of their corrupted imaginations. 6.

When men in presumption and carnal security will rashly venture their souls in the darkness of uncertainty, (as well as in the neglect of a holy life,) and cast away all the sense of their miserable state; and all the necessary fear and care that tended to their recovery; and persuade themselves that they are in no great danger, or that their care will do no good, and call all this a trusting G.o.d with their salvation. 7. A pretending to trust G.o.d for that which is contrary to his nature: as to love the wicked with complacency, or to take them into heaven. 8. A pretending to trust G.o.d for that which is contrary to his word: as to save the unregenerate and unholy; and so "not believing him" itself, is taken for a believing in him, or trusting him. 9. Pretending to believe and trust him for that which neither his nature or his word did ever declare to be his will, in matters which he hath kept secret, or never gave us any revelation of; such is that which some call a particular faith: as to believe in prayer that some particular never promised shall be granted, because we ask it, or because we feel a strong persuasion that it will be so.

[Sidenote: Of particular faith.]

_Quest._ But is not such a particular faith and trust divine and solid?--_Answ._ To expect any particular mercy which G.o.d's nature, or word, or works do tell us that he will give, is sound and warrantable: and to expect any particular thing which by inspiration, prophecy, or true extraordinary revelation shall be made known to us; for this is a word of G.o.d: but all other belief and expectation is but self-promising and self-deceiving. And wise men will not easily take themselves for prophets, nor take any thing for an inspiration, or divine, extraordinary revelation, which bringeth not the testimony of cogent evidence.

IV. There are three great uses and benefits of this trust in G.o.d, which highly commend it to us, and make it necessary. 1. It is necessary to our acknowledgment and honouring of G.o.d. It is a cordial, practical confession of his power, and wisdom, and goodness, and truth: for where any one of these is wanting, there is no ground of rational trust. And the greater the danger or a.s.sault against us is, the more G.o.d is acknowledged and honoured by our trust; for then we declare, that no creature or impediment can disappoint his will: but that his power is above all power, and his wisdom above all wisdom, and his goodness and fidelity constant and invincible. Whereas distrust is a denying of G.o.d in some of his attributes, or a suspecting of him. 2. It is necessary to ourselves, for the quiet, and peace, and comfort of our minds, which else will be left unavoidably to continual disquietness and pain, by vexatious fears, and griefs, and cares, unless stupidity or deceit should ease them. 3. It is necessary to prevent the errors and sinful miscarriage of our lives. For if we trust not in G.o.d, we shall spend all our thoughts and labours in the use of sinful means; we shall be trusting idolatrously to the creature, and we shall be shifting for ourselves by lies or any unlawful means, and lose ourselves by saving ourselves, as from G.o.d, or without G.o.d.

Hence it is, that trust in G.o.d is so frequently and earnestly commanded in the Scriptures, and such blessings promised to it, as if it were the sum of G.o.dliness and religion. Jer. xvii. 5, 7, "Cursed be the man that trusteth in man, and maketh flesh his arm, and whose heart departeth from the Lord.--Blessed is the man that trusteth in the Lord, and whose hope the Lord is." Prov. xvi. 20, "Whoso trusteth in the Lord, happy is he." Psal. ii. 12, "Blessed are all they that put their trust in him." So Psal. lx.x.xiv. 12; x.x.xiv. 8, "O taste and see that the Lord is good: blessed is the man that trusteth in him."

See Psal. x.x.xii. 10; lvii. 1; lx.x.xvi. 2; xxii. 4, 5, 8. Safety, stability, comfort, salvation, all mercies are promised to them that trust in G.o.d, Psal. x.x.xiv. 22; x.x.xvii. 3, 5, 40; xci. 2, 4; cxxv. 1; Isa. 1. 10. So faith in Christ is called trust, Matt. xii. 21; Eph. i.

12, 13. And idolaters and worldlings are described by trusting in their idols and their wealth, Psal. cxv. 8; cx.x.xv. 18; Amos vi. 1; Mark x. 24; Prov. xi. 28; xxviii. 26.

_Directions for a quieting and comforting Trust in G.o.d._

_Direct._ I. Let thy soul retain the deepest impression of the almightiness, wisdom, goodness, and faithfulness of G.o.d, and how certainly all persons, things, and events are in his power; and how impotent all the world is to resist him, and that nothing can hurt thee but by his consent.--The princ.i.p.al means for a confirmed confidence in G.o.d is to know him, and to know that all things that we can fear are nothing, and can do nothing, but by his command, and motion, or permission. I am not afraid of a bird or a worm, because I know it is too weak for me: and if I rightly apprehend how much all creatures are too weak for G.o.d, and how sufficient G.o.d is to deliver me, his trust would quiet me. Isa. xli. 10, "Fear thou not; for I am with thee: be not dismayed; for I am thy G.o.d: I will strengthen thee; yea, I will help thee; yea, I will uphold thee." So ver. 13, 14; xliii. 1; xliv. 2, 8.

Psal. ix. 10, "They that know thy name will put their trust in thee."

Isa. li. 7, 8, "Hearken unto me, ye that know righteousness, the people in whose heart is my law; fear ye not the reproach of men, neither be afraid of their revilings: for the moth shall eat them up like a garment, and the worm shall eat them like wool."

_Direct._ II. Labour for a sound and clear understanding of the promises of G.o.d, that thou mayst know how far he calleth thee to trust in him.--For to think that he promiseth what he doth not, is not to trust him, but to deceive thyself; and to think that he doth not promise what indeed he doth, is to cast away the ground of trust.

_Direct._ III. Yield not to the tempter, who would either entice thee into terrifying guilt, and blot thine evidences, or else hide them from thee, and keep thee doubtful and suspicious of the love of G.o.d.--For almost all that the distrustful soul hath to say for itself, to justify its distrust, is, I am not sure that the promises are mine.