Sermons, Sermon 8
SERMON, VIII.
PREFACE.
BBessed are they that dwell in thy House, saith the Psalmist, and he adds this reason, They will be still praising thee. There is indeed, always in God's House both fit opportunity and plentiful matter of his praises. But the greatest number of those that frequent his House, do not dwell in it, their delight and affection is not there; Therefore they cannot praise him, they come in as strangers, and have no skill of the Songs of praise, yea and the very Children of the Family, that Worship in Spirit and in Truth, find their instruments (their hearts) very often, quite out of tune for praises, and sometimes most of all, when praises are requisite. They find still such abundant cause of complaint in themselves, weighing down their Spirits, that they can hardly at all wind them up, to magnifie that God of our mercy, which is far more abundant. If we would take a reflex view and look back upon our carriage this day in the presence of our God, who is among us, that would not find much work for sad thoughts? Would not one find that he had a hard and stony heart? another a light unconstant wandring heart to complain of? A third and unbelieving heart; and some all of these? And they (if such there be) that have both deeply sorrowed, and been largely comforted will possibly for all that, upon former sad experience, be full of Fears and Jealousies, that this sweet temper will not be of long continuance, that ere long the World, or some Lust, will find, or make a way to creep in, and banish those Heavenly thoughts, and trouble that Peace and Joy which accompanies them. Yet notwithstanding all these causes of grief or fear, our causes of praise are both more and greater, and it is no reason that the sense of our own evil, should prejudge that acknowledgment of God's goodness, yea rather it should stir us up to extol it so much the more. Cease not to bemoan the evils of your own hearts; but withal forget not to magnifie the riches of his grace, who hath given himself for you, and to you. These two will not hinder one another, but the due intermixture of them will make a very good harmony. And the fruit of them will be this, you shall have still more cause to praise and less to complain. When the Lord shall find you humble acknowledgers of his grace, he will delight to bestow more grace upon you, and will subdue those iniquities for you, which you cannot; and though he is pleased to do it but gradually by little and little, yet in the end, the conquest shall be full; and then he who is the Author and Finisher of your Faith, tho …t is his own work, yet because it is done in you, he shall account the Victory yours, as obtained by you, and give you as Conquerors the Crown of Glory, To him that overcometh (saith he) will I give to sit with me in my Throne, &c.
There is nothing here but from free grace, the courage and strength to fight in this Spiritual warfare, the victory by fighting, and the Crown by Victory, flow all from that Fountain. In all these things we are more than Conquerors (saith the Apostle) but how? Through him that loved us. Therefore if we desire to be such, let us humble our selves before the Throne of grace intreating both for grace and glory in the Name of Christ our Mediator.
Cant. I. 3.
Because of the Savour of thy good Ointments, Thy Name is as Ointment poured forth, Therefore do the Virgins love thee.
THE natural workings and desires of things are agreeable to their being. The Beasts according to their sensitive Life seek those things that tend to the good and preservation of that Life, and affect nothing higher than those, and they are satisfied. Man, (except such as are in the lowest Stage and border upon the Beasts) finds Nature, even corrupt Nature, raising him to higher desires and designs. And yet of the best of them, the Apostles maxim holds true, They that are after the Flesh mind the things of the Flesh, and yet he subjoins, the excellency of some Men beyond the best naturalist, They that are after the Spirit, the things of the Spirit, Rom. 8. 5. They must be confined to things natural, but are strongly moved towards Spiritual blessings; and Christ the Sum of them. And having once tasted of his sweetness can say, Because of the savour of thy good Ointments, &c. They that are elevated to a supernatural Being, can admit nothing into competition with his love, and this it is that lies under these words, Because of the savour of thy good Ointments, &c.
Numbers have promiscously been his guests at this time, and the greatest number think they came to good purpose; but know that you are so far from partaking of Christ in the Sacrament, that you have not so much as smelt his Perfumes; if you be not strongly taken with his love. Great are the Praises, and many the Duties you owe him for so rich favours; and therefore shew your good will, and endeavour some payment. But know that none of them are current except they be stampt with Love, if you love not, you do nothing, all your Labours and Services without it, are as so many Cyphers, they amount to just nothing. And with it, the meanest of them will find acceptance.
You have briefly in the words, Christ's loveliness, and the Christians love; the former the cause of the latter, both couched under borrowed Terms, according to the whole strain of this allegorical Song, to which the true Experimental knowledge of this Divine love is the best Commentary.
In all Love, Three things are necessary: (1) Some goodness in the object, either true and real, or apparent and seeming to be so; for the Soul be it never so evil, can affect nothing but what it takes some way to be good. (2) There must be a knowledge of that goodness; for the most excellent things, if altogether unknown, affect not. (3) There must be a suitableness or agreement of that good thing with the nature of those which should affect it; otherwise indeed how good soever it is, it is not good to them.
Now all these we have clearly in this Love. (1) The goodness, the excellency of Christ exprest by precious Ointments. (2) The manifestation and making of it known, signified by the pouring forth of his Name. (3) His fitness, and congruity with them here mentioned, under this denomination Virgins; such as have the senses of their Souls, not stopt with the pollutions of the World, but Pure and Active, and (therefore as the Apostle speaks, Heb. 5. 14.) exercised to discern good and evil, These three requisites thus happily met, must needs produce Love. Therefore the Virgins love thee.
Because of the savour of thy good Ointments.] How true is the Apostles word, when he calls Christ the Believers All things, and that radical grace of Faith, because it apprehends Christ hath a kind of universality; and it is reasonable too, it alone being to the Soul, what all the five senses are to the Body. It is the eye and the Mouth, a wonderful Eye; It sees him that is invisible, Heb. 4. 27. The Mouth, it tastes that the Lord is gracious, 1 Pet. 2. 3. Yea, take these two both together in one place, Psal. 34. 8. O taste and see that the Lord is good. 'Tis the Souls Ear, for what else is meant, when it is said, He that hath an Ear to hear let him hear; And was it not that touch which Christ took special notice of, and with good reason distinguished it from the common touch of the multitude that was crowding about him; That touch alone draws vertue from him, Some hath touched me, for there is a vertue gone out of me. And lastly, as it is all those other senses, and Christ its object in Reference to them all; so here in its Smelling, it finds the savour of his fragrant graces and by that works love, Because of the savour, &c.
What strange odds is there betwixt the opinion of Christ's Spouse, and the World, that knows him not? They wonder what she sees in him desirable; she wonders that they are not all ravisht with his excellencies. They prefer the basest vanities in the World before him; she finds the choicest and richest things in the World too mean to resemble the smallest part of his worth. See in this Song how busily and skilfully she goes to all the Creatures, and Crops the rarest peices in Nature and Art to set forth her well Beloved, and seems to find them all too poor for her purpose; one while she extols him above all things beautiful, and pleasant to the Eye▪ Another while above things delectable to the taste, as in the former verse, Thy Loves are better than Wine, and here prefers the Perfume of his Graces to the most precious Ointments.
When a natural eye looks upon the Sacrament, to wit of the Lord's Supper, it finds it a bare and mean kind of Ceremony. Take heed there be not many, that come to it, and partake of it with others, that prize it little, have but low conceits of it, and do indeed find as little in it as they look for. But oh! What precious Consolation and Grace doth a Believer meet with at this Banquet; how richly is the Table furnisht to his eye; what plentiful varieties employ his Hand and Taste? what abundance of rare dainties? yet there is nothing but one here, but, that one is all things to the Believing Soul, it finds his love is sweeter than the richest Wine to the Taste, or best Odours to the smell; and that delightful Word of his, Thy Sins are forgiven thee, is the only Musick to a distressed Conscience.
Thy good Ointments.] The holy Ointment of the Sanctuary under the Law was composed according to God's own prescription, Exod. 30. 25. And they were straitly forbid to imitate it, or make any like it, to signifie the singular holiness, the matchless worth of the anointing Oyl of gladness, wherewith our high Priest, the Lord Jesus, was anointed above his fellows. And in this he is incomparable, that his Ointment he hath not from without. It was his own Divine Nature that perfumed his Manhood with these precious Ointments. God and the Spirit of the Lord, is said to have anointed him. Psal. 45. 7, Thou lovest righteousness and hatest wickedness: therefore God, thy God hath anointed thee with the Oyl of gladness above thy fellows; and Isaiah 61. 1. The Spirit of the Lord God is upon me, because the Lord hath anointed me to preach good tidings unto the Meek, &c. But know that that Spirit, and the Father are one in Essence with the eternal Son. In that mystical Song much like to this, in the 45 Psalm at the 8th. verse, It is said that his Garments smell of Myrrh, and Aloes, and Cassia as he comes forth of his Ivory Palaces: When he came down from his glorious Court above to dwell among Men, he apparell'd himself like them; he was Clothed with humane Flesh. But yet that vesture was so transcendently enriched with all graces as with costly perfumes, that Men might easily know there was more under them then a meer Man, yea even in that low Estate did such beams of his Glory shine through, that all whose eyes were open, did clearly behold them, and knew him to be no less than the only begotten Son of God, by this, that he was so full of Grace and Truth, Jo. 1. 14. And these are in a word, these precious Ointments, whose delightful smell is here commended.
Now to enumerate and describe these Graces, what Tongue of Men, yea or of Angels were sufficient? What other is the main subject of the whole Scriptures? what mean all the Figures, and Ceremonies of the Law; the costly Furniture and Ornaments of the Temple; the rich vestments of the high Priest; that fine Linnen, that Silk and Gold, these Gems and precious Stones? was any of them, were they all any other but Shadows and dim Resemblances of the matchless perfections of Jesus Christ? 'Tis strange, that Christians have so low conceits of their high Redeemer! what is the Gospel, but a more clear and plentiful pouring forth of those Ointments? What was the great Labour and Business of the holy Apostles, but the diffusing of Christ's Graces through the World? I determined to know nothing among you save Christ and him Crucified, says St. Paul to his Corinthians. What was that other Sacrament and this, but Coverts under which Christ conveys himself and his Graces to the Believing Soul, while the prophane and slight hearted Receivers are sent away with empty Elements? Thus you see how ample a Subject these graces are in the general. And truly the Consideration of any one particular of them might be the employment of many hours. Would you hear the wisdom of Christ; look what the Apostle says of it, Col. 2. 3, In him are hid all the treasures of wisdom and knowledge. Not some drops of wisdom, no, nor Streams, but a Fountain: A Treasure, not one Treasure, but Treasures; many, yea, all the Treasures of Wisdom and Knowledge, yet not obvious to every eye, but, as Treasures, are hid. The Children of wisdom, which are the Worlds Fools, have some knowledge of this his Wisdom, and draw from it for their own use; but to sound the depth of it, who can be able?
No less admirable is his Holiness, he is both the Immaculate Lamb, and the Undefiled Sacrifice, such a High Priest became us: Became us! Yes, Holy, Harmless and Undefiled, Heb. 7 26. The more we were defiled with sin, the more stood we in need of an undefiled and spotless High Priest; it was as expedient, that he should be unlike us in that, as that he should be like us in all other things. Therefore, as for the Legal Priesthood, there was a Holy Consecrating Oyl, This Immortal High Priest was Anointed with most entire and compleat Holiness; and this perfect Holiness of his, is set forth as Myrrh, the best Ointments and Spices, Myrrh (which is of a vertue preservative from Corruption.) He was not only of excellent smell, while he lived among men, but this Myrrh did likewise preserve and exempt him from contracting any corruption or pollution, by the bad air of sinful Company; so that he conversed with Sinners, that he might Convert them without any danger of infection. And as he was thus extraordinarily Anointed with the Spirit of Wisdom and Holiness, so likewise with the Spirit of Meekness, therefore called The Lamb of God, that taketh away the sins of the World: His voice was not heard in the streets. And take in that other Grace, which he himself mentions, together with his Meekness, as being near in Nature to it, Humility; Learn of me, for I am meek and lowly in heart, Matth. 11. 29. Indeed, Humility is an odoriferous Grace, it is a gracing decoring Grace, and it adds a kind of sweetness and lustre to all other Graces; yea, it serves singularly as a Character for the trial of the truth of all other Graces. As Balsam, which is the chief of precious Ointments,To Baal Shemin. used to be tried, That is the truest and best, that put into any Liquor, goes to the bottom, that but slight which swims above; so these Graces are most upright, that are accompanied with most humility. And that this may be out of doubt, you know that Jesus Christ (of whom we now speak) as he had most Grace, so was he most exemplary in humility; and certainly, the sweet smell of this good Ointment, did fill the whole House, when he washt his Disciples, feet, Jo. 13. as it is said of the Ointment that Mary poured upon his feet, in the foregoing Chapter, Job. 12.
Amongst many other of his gracious Qualities that might be mentioned, there is one we cannot but take particular notice of His Love, the rather, because the fragrant smell of his Graces is here said to beget Love. Now you know that one of the strongest attractives of Love, is Love, Magnes amoris amor, foreign. What made him empty himself of his Glory, as the Apostle speaks, but because he was full of love? What made him take on the form of a Servant, suffer Heat and Cold, and Hunger, and Poverty, but Love? What other was it made him digest the Persecutions Revilings, and the contradiction of Sinners, but Love? But the great wonder of his Love is this, He died to become our Life; who hath loved me, and given himself for me, says the great Apostle St. Paul. And hereby perceive we the love of God, because he laid down his life for us, says the beloved Apostle St. John. Was it the Nails that held him fast to the Cross, when they tauntingly bid him come down? No, it was his Love, that was stronger than Death. But all this was nothing to the angry countenance of his Father, nor would he ever have ventured upon that, if infinite Love had not perswaded him; no wonder if the Apostle call it a Love that passeth knowledge. That you may know, saith he, the love of Christ which passeth knowledge, Eph. 3. 19. Know it we may, and should, but we must know withal, that we cannot know it fully. And this is our comfort, that it is greater than we can comprehend, for if it were not so, it would be less than we stand in need of. So much of his Love we may understand, as may abundantly inflame our hearts with love to him; for this purpose hath he revealed it, and made his Name like an Ointment poured out. And that's the second thing.
His Name] That's the report and manifestation of his Excellencies; and if you will take it properly of his Name Jesus, and Christ, or the Messiah, it is true of them, for they are significative of these Excellencies. Ask an afflicted Conscience, if Jesus, that is, a Saviour, be not a precious Word, that hath a Sovereign value, both a refreshing smell, and a healing vertue. The Hammer of the Law may break a stony heart in pieces, but it is only the blood of Jesus that can soften it; and where it is effectually poured, either upon a wounded Soul, it heals it, or upon a hard heart, it mollifies it. For that other Name, Christ, well may it be called an Ointment poured out, for it signifies his Anointing, and that the sweet savour of this Name may effect, read but that one passage, Isai. 61. 1. The Spirit of the Lord God is upon me, because the Lord hath anointed me to preach good tidings, &c. What inestimable riches of Consolation is there in each of these effects, to which Christ was Anointed, and yet we find not a word among them all for a proud stiff-necked Sinner. Here are good tidings, but it is to the meek; comfortable binding up, but it is for the broken hearted; Liberty, but it is for Captives and Prisoners, groaning under their Chains, and desirous to be delivered. Not for such as delight in their bondage, there is Oil of joy and garments of praise, but they are provided for mourning dejected Spirits that need them; not to the Impediment. On the contrary, there is a terrible word interjected in the midst of these Promises, The day of vengeance of our God; and that is the portion of Christ's Enemies, and such are all incorrigible sinners.
Thus it is, at the same Banquet from which you come, one may be filled with Spiritual Joy, and the very Person that sits next, be filled with a secret Curse, and return more miserable than he came. But let the disconsolate lamenting Sinner lift up his head, and behold Christ, the Son of God, anointed a Prophet to preach Salvation, and liberty to such; a Priest to purchase it, and a King to give it.
Now the pouring out of this Name is divers. Before the coming of the Messiah his Name was poured out in Prophesies and Promises, in Types and legal Ceremonies, but more fully when the Word was made flesh, then Angels and holy Men, yea, and Women, spake clearly of him. What was his Fathers voice at his Baptism? The Holy Ghosts descending? What was his own Preaching, and Miracles, and Conversation, but all the pouring forth of his precious Name? And in his Sufferings and Death, what think you? Was not his Name then poured forth, yea, his Blood with it? Yes, truly, being extended on the Cross, and his Body pierced in divers place; his precious Ointments were shed abroad towards all the Quarters of the World; their smell both reached Heaven and the visible Earth. God the Father (as he was said to do in Noahs, Sacrifice) did much more smell in his Sacrifice, a savour of rest, appeasing his wrath, and all Believers a savour of peace, a quieting of their Consciences. And as A…omatick Spices, when they are pounded out and beaten, send forth their sweet smells most liberally, so in these his Sufferings, did the obedience, patience and love, and all the Graces, and the Name of our Saviour, most clearly manifest themselves to the World. After he was Dead they Embalmed his Body, but they knew not that his own Vertue would do more than all the Ointments and Spices in the World could do, not only by preserving his Body from Corruption, but by raising it the third day. And truly, after his Resurrection, his own Disciples knew his Name better than ever before, and yet more fully after his Ascention, when the Holy Ghost came down upon them, which was poured from Heaven on them, for this very end, That they might pour forth Christ's Name to the ends of the Earth, Act. 2. 8. And they did so, carrying this precious Treasure in Earthen Vessels, as that Elect Vessel St. Paul speaks. And ever since, God hath continued the pouring forth of this Name, by the Ministry and Preaching of the Gospel. 'Tis true, there are too many of those, that are employed in this work, that seek themselves, and their own ends, rather than his Glory whom they Preach. And they that are more upright, the very best of them are sinful Men, but how mean and unworthy soever they be, despise not the Gospel; let the sweet Name, which they pour forth, prevail for it self, that so you may reverence and love it, if you would have Salvation by it; and there is no other Name under Heaven, by which that can be obtained.
As this Name is poured forth in the Gospel Preached, so in the Sacraments annexed to it; and particularly in this, when the Bread is broken, and the Wine poured out. And was not this the earnest desire of the Receivers of it this day, it should have been, to have our share in it, for the refreshment and curing of our Souls? Nor shall any that came thus, be disappointed; and if not presently, yet most certainly, and that in due time they shall find the sweet fruits of it.
You have heard many ways how the Name of Christ is poured out, yet there is one more, without which all the rest are ineffectual: It is this, The secret and powerful working of the Spirit of God in the Soul. The Ordinances and means of Salvation, do indeed, pour forth the Name of Christ round about a Man, but till the Spirit concur with them, not one drop falls within the Soul; and is he not so much the more miserable, that hears much of Christ, and partakes nothing of him? Yes, surely, a Man may have much common knowledge of Christ, and may understand well, yea, may Preach well, concerning his Worth and Graces, and yet not love him. But there is a particular knowledg of him by the Infusion of the Spirit, and where the smallest measure of this is, it presently wins the affection. There is a shedding abroad of the love of God in onr hearts, that the Apostle speaks of, Rom. 5. 5. and this draws us after him, for our love to God is nothing else but the reflexion of his love to us. So then, though many hear of Christ, yet because there are but few that have this special knowledge of him, therefore it is, that so few do truly esteem of him, and love him, and they are such as are here called Virgins: And that's the third thing.
The Virgins] Similitude and Conformity of Natures begets Friendship; pure Affections delight in a pure Object, and makes them such, for the truth is, Christ doth not find men naturally suitable to himself, but as he took on our Nature, so he washeth away the sinfulness of our Nature, which he took not on, and makes us that way conformable to his Nature; and they that are so changed, though they were formerly lovers of Sin, yet by Conversion, which is called Regeneration, they are born again, and so become not only Chaste, but even Virgins, spiritually; for by Virgins, here are not meant such as Romish Votaries fancy them to be: No, this Virginity may well consist with any lawful State of Life.
These Virgins are such as be truly Holy, and pure in Heart, and Life, who though they are not perfectly free from all sin, yet have they affection to no sin; these are singularly delighted with the smell of Christ's Name and Graces, while the Voluptuous Person, and the Prophane Worldling, dislikes and despises it. The Virgins, they bestowBalsamus sic suibus sic male nardus olent. their affection whole and entire upon Christ.
How grosly do you delude your selves, that make your hearts Dens of Pride, filthy Lust, Malice, and Envy, and thousands of Vanities, and yet think to find a corner in them to lodge Christ too? Truly, you would both straiten him in room, and give him very bad Neighbours. No, they that think not a whole heart too little for him, shall never enjoy him.
The Virgins love thee] Grace destroys not the natural passions of the Soul, but corrects them only by destroying their Corruption, and so they become not only not contrary to Grace, but are made the subject and seat of Grace. This of Love, which is the chief of them, we see it abolisheth not, but rectifies it, recalling it to its due object, and turning it into the right channel, by which it may empty it self into the Ocean of Goodness.
And this love may well consist with the purity of Virgins, yea, it is this love that purifies and makes them such. The Virgins love, but whom? Thee; and it is as reasonnable a love as it is pure. Therefore they love thee, because thou hast made them, in some measure, apprehensive of thy worth, which commands the love of all that know it; not a cold and indifferent affection, but a superlative ardent love, far over-topping all their other desires: And good reason, since Christ doth infinitely, and beyond all comparison surpass all other things desirable. Ask your own hearts if you love Christ thus, for if not thus, you love him not at all. The Apostle St. Paul's love, was of this size, Phil. 3. 7, 8. But what things were gain to me, those I counted loss for Christ; yea, doubtless, and I count all things but loss, for the excellency of the knowledge of Christ Jesus my Lerd, for whom I have suffered the loss of all things, and do count them but dung that I may win Christ. Thus love will not only undergo difficulties and sufferings for Christ, without either repining or fainting, but it will even be glad to meet with them, as opportunity is, to exercise and testifie it self; hard things will seem most easie for his sake, and bitter things exceeding sweet. In a word, To him that loves, …ca… is impo… ▪ Love is the leading passion of the Soul, all the rest conform themselves to it, Desire and Hope, and Fear, Joy and Sorrow. If then, you love Christ, the desires and breathings of your Soul after him, are strong and earnest, if he withdraw himself, or appear angry; if either you see him not, or see him look discontented, your grief will be so deep that it cannot be allayed by any worldly imployments: yet upon some former tokens of his love, which is known to be unchangeable, Hope will uphold the Soul, till the beams of his Grace scatter the Cloud, and break through. Though our Joseph seem strange, and speak roughly for a while, he cannot long refrain discovering his affection. Again, love you him, unspeakable will be your joy when he smiles upon you; as great will be your delight in possession, as your desire is in pursuit: And while you have his presence, it will be too hard a task for any affliction to dismay you. Have you, indeed, heard Christ speak comfortably to you this day at his Holy Table? How will this enable the Soul, and arm it against dangers, and distracting distrustful fears? Perfect love casteth out fear, saith St. John, that is, all base and servile fear; but there is one fear that's in no heart but where love begets it, fear to offend. You know how wary and loth men are naturally to displease those they love, therefore it is, that love to Christ, and a careful observing of his Commandments, are inseparable Companions; yea, Love it self is the fulfilling of the Law, for it gives up the heart to God, and consequently the whole man. Then there is no return of duty which your receiving of Christ calls for, (and what doth it not call for) there is none (I say) but is comprised under this one of Love. Do you owe him praises? Yes, surely; then love him, that will stir you up to praise him. You never knew, but where much love was in the heart, it made the tongue ready and active upon all occasions to praise the party loved. Love will entertain small courtesies with great thanks, much more where the benefit so far exceeds all possible thankfulness. Ought you to serve and obey him? Doubtless he hath for that purpose redeemed you with his precious Blood. And truly there is no obedience nor service, so full and so cheerful, as that which flows from love. Should you study conformity to Christ, and labour to be like him? Yes, for this is to walk worthy of Christ; then there is nothing assimulates so much as Love. Men delight in their society whom they love, and by their society they do insensibly contract their customs, and become like them. These Virgins that love Christ for his Graces, they love to converse with him, and by conversing with him, they receive of his Graces, and have a smell of his Persumes. Not only do they by the smell of his Garments, or such imposed Rights, obtain the blessing; but likewise smell like him by the participation of sanctifying Grace, of his Wisdom and Holiness, in a pure and godly Conversation, abstaining from the impure Lusts and Pollutions of the World, of his Meekness and Humility: Never think that one and the same Soul can have much Pride and much of Christ; ever the more Grace a man hath, the more sense hath he likewise of his own unworthiness, and Gods free mercy, and consequently, the more humility. If you love Christ, you cannot chuse but be like him in love to your Brethren. This is expresly compared, by the Psalmist, to the precious Ointment poured upon Aaron's head, that ran down to the very skirts of his Garments. Our Head, and High Priest, the Lord Jesus, hath incomparably testified his love to Believers, whom he is pleased to call his Brethren; they are far from equalling him, either in love to him, or one to another, but they do imitate him in both: This is his great Commandment, That we love one another, even as he loved us, which is exprest both as a strange motive, and a high example. 'Tis not possible that a Spirit of Malice, and implacable Hatred, can consist with the love of Christ. Finally, should you be ready to suffer for Christ? Yes: Then love is that which will enable you; and if you were inflamed with this fire, then, though burned for him, that fire would only consume your dross, and be soon extinguished, but this would endure for ever.
By these and the like Evidences, try whether you indeed love the Lord Jesus Christ, and by these fruits. You that profess to love him, testifie the sincerity of your love; and be assured, that if you be now found amongst these Virgins that love him, you shall one day be of the number of those Virgins that are spoken of Rev. 14. 3, 4. that sing a new Song before the Throne of God.
If you hate the defilements of the World, and be not polluted with inordinate affection to the Creature, it shall never repent you to have made choice of Christ; he shall fill your hearts with peace, and joy in believing. When you come to his House and Table, he shall lend you home with Joy and sweet Consolation, such as you would not exchange with Crowns and Scepters; and after some few of these running Banquets here below, you shall enter into the great Marriage Supper of the Lamb, where Faith shall end in sight, and Hope in possession, and Love continue in perpetual and full Enjoyment, where you shall be never weary, but for ever happy, in beholding the face of the Blessed Trinity. To whom be Glory.
Amen.