The Intercourses of Divine Love Betwixt Christ and His Church, Sermon 23
Serman XXIII.
Canticles 1. 4.
Draw me, and We will run after thee.
YOu have heard the Spouſes Petition opened, what ſhe means, when ſhe ſaith to her Beloved, Draw me; you have heard her Promiſe or Argument opened, We will run after thee. She prayeth for drawing, ſhe promiſeth her running. Drawing was the act of her beloved. Running was her own Act, though in force of his drawing. But here is (as I before obſerved) an alteration of the Number, She ſaith, Draw me; She addeth, We will run. She begs but for one, ſhe promiſeth for more, ſhe prayeth for her ſelf, ſhe promiſeth for others. How is this?
1. I told you when I opened thé words, that ſome by We underſtand, The Spouſe and the Spirit of God in conjunction. I, and thy Grace. This is a Senſe hinted by Genebrard and De Ponte upon the Text, and it may ſeem to have ſome colour from that of Chriſt, Without me you can do nothing, and that of Paul, Gal. 2. 20. I live, yet not I, but Chriſt liveth in me, and the life which I now live in the Fleſh; I live by the Faith of the Son of God. It is a great truth, that when ever the Soul runs after Chriſt, the holy Spirit aſſiſts its motion; but yet it is drawing, that is Chriſt's and his Spirits work, running is ours. Grace works together with the Child of God, but it worketh by drawing, the Soul works by running; it is not Chriſt or the Spirit of Chriſt that is in us, that runneth the way of God's Commandments, but it is the Soul of the Chriſtian, in and with the ſtrength, and power of Chriſt. Grace is the Principle of our Spiritual life, like the Spirit within Ezechiels Wheels, without which the Wheels move not; but they are the Wheels that move. I cannot therefore agree this ſence.
2. Bernard hath another Notion, She begs (ſaith he) The ſowre part for her ſelf, the ſweeter part for others, but this is an interpretation which to me ſeemeth to have many faults. 1. It maketh the drawing here prayed for, to be a drawing by Afflictions, which are indeed the Lord's Cords, but ſuch as he ſeldom draweth Souls to Chriſt by, not are they the proper matter of our Prayer. Secondly, It turneth the Promiſe into a Prayer, and makes the Senſe to be to this purpoſe, Lord for me, Draw me with the Cords of Affliction: Let others run after thee; but I ſee no ground at all for ſuch an Interpretation. It is not others, but We, ſhe includeth her ſelf. It is not, let others run, but we will run.
3. Thirdly, If by the Spouſe we here underſtand the Church ſpeaking, The Church being many yet make but one Body. So the Spouſe prayeth for her whole Body which is but one, and ſaith properly, draw me, and then promiſeth for every part, Rom. 12. 5. We being many are one Body; She prayeth for Grace, ſhe promiſeth not only action, and obedience, but unity in her obedience and action, God's Kingdom is not divided againſt its ſelf, not different from it ſelf, eſpecially in the Fundamentals of Faith, and Holineſs. They are an Army in order, and fighting together againſt the World, the Fleſh, and the Devil; but this ſtill is more than I will run.
4. I rather chooſe another ſence of this Promiſe. A promiſe of an endeavour to cauſe others to run after Chriſt, or a Prophecy that others would run, ſo as the ſenſe ſhould be this; Lord draw me, and I will endeavour to be a cauſe of more than my own running after thee; others ſeeing, or hearing of thy Grace and Goodneſs to me, ſhall alſo by my example be provoked to run after thee. In this ſence I ſhall carry it. The Propoſition reſulting from hence is this,
Prop. That God's ſweet, and powerful drawing of one Soul, to, or after himſelf, will be a means of cauſing others alſo to run after him.
God's drawing of John, 1 John 26. draweth firſt two other Diſciples, who when they heard him, followed Jeſus: and Andrew drew Simon Peter, v. 40, Chriſt's drawing of Philip, was the occaſion of Nathaniel's running, v. 45. Philip findeth Nathaniel, and ſaith unto him, We have found him of whom Moſes in the Law, and the Prophets did write. Chriſt draweth the Woman of Samaria, John 4. v. 28. She leaves her Water pot, and goes her way into the City, and ſaith to the men of the City, Come ſee a Man, which told me all things that I ever did, is not this the Chriſt? Then they went out of the City, and came unto him, and v. 41. Many more believed becauſe of his own word.
There are two main grounds upon which the truth of this Propoſition depends. 1. The firſt is the alluring nature of Divine Grace. 2. The Second is, The exceeding Charity of every pious Soul. I will alittle enlarge upon them.
1. I ſay, firſt, Divine Grace in the effects of it is exceedingly attractive. The love of God (ſaith the Apoſtle) conſtraineth; nor doth it only conſtrain the Soul in which it is ſhed abroad through the Holy Ghoſt, but it alſo conſtraineth others, at leaſt to ſome inquiries after it. The Fathers kindneſs to one Child maketh every Child more ſtudious to pleaſe him, and the Maſters kindneſs to one Servant, encourageth others to their duty. We have not perfect ſingle Hearts, to act meerly in compliance with a pree…pt, even Moſes himſelf had an eye to the recompence of reward. Nor are we only incourag'd from the proſpect of a futur recompence, but we muſt alſo be encouraged, from ſome promiſes, or hopes of preſent aſſiſtance. Solomon tells us, The Sluggard ſaith, there is a Lion in the way We are prone to fancy Lions, where indeed there are none, The way of holineſs is a plain and lightſome way, no rough nor dark way, God hath ſaid, Wayſaring men though fools, ſhall not err therein; but we know not how to adventure, and indeed there are Lions and Mountains in the way. The roaring Lion is in the way, who goeth about continually ſeeking whom may he devour, & we have Mountains of Luſts and Corruptions, as well as of Worldly Temptations that are in ourMat. 11. 30. way. Chriſt hath told us, that his Yoke is eaſie, his burden is light. We cannot underſtand it; Is it an eaſie thing to deny our ſelves, to take up the Croſs, and to follow Chriſt? To keep a ſteady even pace with God? The very Thoughts of the difficulty of a Chriſtians life, make many to turn away from it, looking upon the Yoke of Chriſt, as a Yoke which no Fleſh and Blood is able to bear. But now the effects of Divine Grace upon one Soul here incourageth many others. We are like Travellers, going toward the City of God, we meet with Rivers over which we muſt paſs, the River ſeems deep, and the Stream ſeems to run ſwift, here our Hearts fail; but as it is with earthly Travellers in ſuch a caſe, if one ventures through, and gets ſafe on ſhore, then many follow: So when we ſee ſome that were under our diſcouragments from entring upon the ways of God, yet through Grace got into them, and finding them eaſie, and pleaſant, this is a great encouragement to others. I have known ſome who have long ſtumbled at this Stone: Better never to know the way of Righteouſneſs, never to enter into a courſe of Profeſſion, than having entred into it to fall Back; that I ſhall do, I ſhall never be able to hold on in a courſe of Duty; I ſhall never conquer ſuch Corruptions, &c. Now when God draweth but one Soul, others are incouraged to run, Pſal. 40. v. 1, 2, 3. I waited (ſaith David) patiently for the Lord; he inclined to me, and heard my cry. He brought me up alſo out of an horrible Pit, out of the miry Clay, and ſet my ſeet up-a Rock, and eſtabliſhed my goings, and he hath put a new Song into my Mouth, even praiſe unto our God. Many ſhall ſee it, and fear, and truſt in the Lord. One bleſſed Martyr, is upheld by God, and Burns chearfully, his aſhes ſet many others on fire. From hence it is that the converſation of Chriſtians is a Winning converſation, and Chriſtians are perſuaded to walk, that others may be won by them. There is nothing unlovely in the effects of ſpecial Grace. Serenity and peace of Conſcience, contentation in all Eſtates, Juſtice, and Charity towards men, they are all the effects of Grace, and exceeding lovely in the Eyes of all reaſonable Creatures.
2. A ſecond ground of this lyes in that Charity, or good will toward men, which is the ſteady effect of this grace; whoſoever is taught of God to love God, is alſo taught to love men; all men with a love of good will, though the Saints only with a love of complacency or delight. Two things in purſuit of this will be found the effects of true Saving grace, in every Soul that hath been made partaker of it.
1. Firſt, Such a Soul will reveal the grace that it hath received. 2. It will excite, and quicken others to look after their ſhare in the ſame grace.
1. Firſt, A gracious Soul is alwayes communicative. Grace, in the Soul, is like new Wine in the Bottle, which muſt have vent, ſee David, Pſal. 66. 16. Come, and hear all you that fear God, and I will declare what he hath done for my Soul. I cried unto him with my Mouth, and he was extolled by my Tongue. Chriſt when he healed the lame Man in the Goſpel bid him, that he ſhould tell no Man of it, yet he muſt go and publiſh it. He never when he heals a Soul, ſaith to it, Tell no Man of it, nay, he ſaith the quite contrary. When thou art converted (ſaith he to Peter Strengthen thy Brethren, Luk. 22. 32. Such a Soul cannot hold its peace. Job could not eat his bodily morſels alone, but much leſs can the Soul eat his Spiritual Morſels, and let none know of it. If the Woman in the parable could not find her loſt Groat, but ſhe muſt call in her Neighbours and ſpend it upon them, how ſhall a Man that diſcerns his loſt Soul to be found, his loſt Peace, and ſtrength, and livelineſs to be recovered not call his Neighbours, and tell them what God hath done for him? Sorrow and joy both fill the Heart, both pain it, the communication of either unto others in ſome degree eaſeth it. There are in the World Myſteries of other knowledge, which Men have and do very ſtudiouſly conceal, becauſe the more are made partakers of them, the worſe it is for thoſe who got the firſt knowledge, they get the leſs; but it is otherwiſe as to Grace that is an inexhauſtible Fountain, all may have their fill of the Fountain of Living Waters, and the Soul that makes firſt diſcovery of it to another loſeth nothing by the diſcovery. If Abraham knoweth any thing of the mind of God, he will teach his Family; therefore, God will not hide from Abraham, what he intends to do to Sodom. Several reaſons might be given, why grace will not lye hid in the Soul: Such a Soul apprehends it ſelf under ſome Obligation of duty, that of Chriſt to Peter, when thou art converted, ſtrengthen thy Brethren, muſt not be underſtood as a ſpecial and particular precept. 2. The Joy of that Soul, that hath any evidence that it hath taſted of of this grace, is ſuch as cannot be concealed; little Streams may be circumſcribed by the Banks of the River; but great falls and flows of Water, will overflow them. We cannot bite in great paſſions. Nor can a greater joy fill the Soul, than that which ariſeth from the ſenſe of God's ſpecial love, either in the firſt Collation of it upon, or the returns of it unto the Soul.
3. Again this Soul knoweth, That much of God's praiſe ariſeth from his Peoples telling of his wondrous works; you ſhall in Scripture obſerve it as a conſtant piece of God's Peoples thanksgiving, and what we are often called to for. Now the good report which a pious Soul makes of Chriſt, hath a great influence upon others. If a Phyſicians Name be up, if but two or three Neighbours make a report, what wonderful Cures he hath done in, and for them, all in like Circumſtances will be running to him. See what David ſaith, Pſal. 34. 2. My Soul ſhall make her boaſt in the Lord, the humble ſhall hear thereof and be glad. v. 6. This poor Man cryed, and the Lord heard him, and ſaved him out of all his Troubles. When a gracious Soul makes its boaſt in the Lord, relates with joy and thankfulneſs, what God hath done for it: The humble, that is, thoſe that are in poor, afflicted conditions, they hear of it, and are glad, and are encouraged to go to God. They ſay, Here's a poor Soul that cried, and the Lord heard it, and ſaved it out of all its troubles. This is the firſt way, by which Souls once drawn are a means to make others run, by making a good report of God unto them. But this is not all.
2. Secondly, Such a Souls Charity extendeth further, viz. To an exciting, exhorting, and quickening of others, to labour to be made partakers of the ſame grace. Come (ſaith the Woman of Samaria) and ſee the Man that hath told me all things that I ever did, Is not this the Chriſt? Come ſaith the Soul, and taſte of that love which hath ſo refreſhed me; my Soul was as ſad as yours. God hath comforted me; as dead as yours, The Lord hath quickned me. I had once as much prejudice againſt the ways of God as you; I once thought them as difficult: I now delight in them. I find now the Yoke of Chriſt is caſis, his burden is light. Come, let us go up together to the Mountain of the Lora's Houſe, he will teach us his ways, and we will walk in his paths. I will ſhew you in two or three words, from whence it is that a Soul that hath taſted the ſpecial grace of God, will be ſo buſie with others to bring them into the ſame circumſtances with it ſelf.
1. It knoweth that it ſhall loſe nothing by others running. Nature makes us all in the firſt place to ſecure our own Intereſt, but that being firſt ſecured, good nature obligeth all Men to wiſh the beſt they can to others, and the Moraliſts give it us for a Rule, That thoſe kindneſſes ought to be denied to none which we can do them without any prejudice to our ſelves. There is no Soul that hath received any thing of the ſpecial grace of God, but knoweth ſomthing of the value of it, and that no ſo great kindneſs can be done for another, as to be an Inſtrument to bring men and Women acquainted with that grace of God which bringeth Salvation, Acts 26. 29. I would to God (ſaith Paul to Agrippa) that not only thou, but alſo all that hear me this day, were both almoſt, and altogether ſuch as I am, except theſe Bonds. This Soul knoweth, that it ſhould be never the poorer, if all others were inriched with the riches of Grace. All Envy which maketh us pine at the good of others is taken out of the heart of a Child of God, (it is one of thoſe luſts that are mortified in it.)
2. Nay further, It knows that the more Souls it can be a means to bring to Heaven, the more welcome it ſelf ſhall be. Thoſe who win Souls are wiſe, and thoſe who win many to Righteouſneſs, ſhall ſhine as the Stars, for ever and ever, Dan. 12. 3. It was Chriſts work to bring many Sons unto Glory. It was David's Language, and he ſpoke in the Perſon of Chriſt, I will declare thy Name unto my Brethren, in the midſt of the Congregation I will praiſe thee. The Propagation of its Species, is one of the moſt perfect acts of the Creature. It is a great piece of the perfection of a Chriſtian, to propagate his Species. The Romans deſigned rewards for the Father of ſuch a number of Children; God hath prepared great rewards for thoſe that are co-workers with him in bringing Souls unto Chriſt.
3. Laſtly, Such a Soul knows the Price of a Soul, and the ſad condition of thoſe who want Chriſt either in the firſt, or further influences of his ſpecial grace, and ſo doth it out of mere pity and commiſeration. None knows the miſery of a Chriſtleſs Soul, ſo well as that Soul, that hath been loſt, and is now found, hath been dead, and is now alive. None ſo well knows the miſery of that poor Creature whoſe Conſcience is upon a Rack, or whoſe Soul is under a Divine deſertion, crying out, Where is my God become? We never well underſtand the miſery of others, nor throughly pity them under any miſery till our ſelves have felt it. Nor on the other ſide do we ever underſtand the riches of Grace, the conſolations of the Spirit, or the Soul ſatisfaction which a Chriſtian hath in God and in his ways, till we have in ſome meaſures had experience of them. Hence it is that a natural man is ſo unconcerned, in the natural ſtate of his Relations, it is becauſe his own Eyes are not open; he wants Faith, he doth not ſee the miſery of a Soul that is without Chriſt, nor doth he believe what God hath in his Word revealed as to the ſtate of ſuch Souls. But the Spiritual Man whoſe Eyes God hath opened, (knowing God's terrors) perſuades with others to get out of the horrible Pit; the believing Soul, giving a firm and ſteady aſſent to what God hath revealed in his Word about the Eternal State of Souls, and the only way to happineſs, cannot but Night and Day perſuade with others thoſe eſpecially in whom it is moſt nearly concerned, that they would be reconciled to God, and flee from that Wrath which is to come.
1ſt. Uſe.In the firſt place, This puts an argument into our Mouths to uſe with God, wh…n we go unto him for any influences of ſpecial grace. Say unto God, Draw me, and we will run after thee. Tell him that his drawing thy Soul, will-not only ingage thee, but be a means alſo to make others to run after God. It was David's argument, Pſal. 51. 12, 13. Reſtore unto me the joy of thy Salvation, and uphold me with thy free Spirit; then will I teach Tranſgreſſors thy way and Sinners ſhall be converted unto thee. An Argument which he often made uſe of. The humble ſhall hear thereof and be glad, Pſal. 34. 2. An Argument whoſe force lyeth, in the concern of Gods glory. The glory of God is the great end of all his actions, he doth all that he doth for his own glory, and he uſeth a great argument with God that tells him, that if he doth ſuch a thing for him, there will a great deal of glory by it accrue to his holy Name. God is glorified by nothing more, than by our, and others running after him.
2d. Uſe.Secondly, This diſcourſe will let us ſee a difference between one who is a Chriſtian indeed, and one who is only a Chriſtian in name. An Hypocrite would ſeem to be ſomthing, but is nothing, he doth nothing, he is inconcerned in the good of others Souls, whereas, if he were a true Plant of righteouſneſs, he would caſt his Seed. Prov. 10. 21. The Lips of the Righteous feed many. It is an i…l ſign that there is a truth of grace wanting in that Soul, in which are found no endeavours to propagate the knowledge, & fear of God.
3d. Uſe.But I ſhall ſhut up my Diſcourſe upon this Argument with a word of Exhortation, to all thoſe who profeſs themſelves to have received the ſpecial grace of God; So to manage their converſation, that others by their examples, or by their means may be provoked to run after Chriſt. Chriſt tells his Diſciples, Mat. 5. 13. That they were the Salt of the Earth: and v. 14. The light of the World, a City ſet upon an Hill; that God had not lighted up a light in their Souls to be hid, for no Man lighteth a Candle to put to it under a Buſhel (ſaith he) but to be ſet on a Candleſtick, that it might give light to all them that are in the Houſe. Upon this he foundeth an Exhortation, v. 16. Let your light ſo ſhine before men, that they may ſee your good works, and glorifie your Father which is in Heaven. I ſee no reaſon to reſtrain thoſe Texts unto thoſe that are the Miniſters of the Goſpel; they are true of all true Chriſtians, the Children of God in the World, are the Salt of the World, and it is their duty to ſeaſon others. They are the light of the World, and to ſhew light to the World; they are obliged ſo to live that being themſelves drawn, others alſo by their means may run after Chriſt. You will ſay to me how ſhall this be? How ſhould a Chriſtian ſo live as to draw others to run after Chriſt. I anſwer It will very much depend upon, 1. The Seriouſneſs of his pious behaviour towards God. 2. The Humility and Inn cency, and quietneſs of his behaviour toward men. 3. His abounding in good works. 4. His Communicativeneſs both of his Gifts, and of his Experiences. I will a little inlarge upon all theſe.
1. I ſav Firſt, It will much depend upon the Evenneſs, and Seriouſneſs of a Chriſtians pious behaviour toward God. Religion is in it ſelf a lovely thing, and many who cannot get leave of themſelves to be pious, and devout, yet are conſtrained to commend it in others, where they ſee the Practitioners in it ſerious, and even in their practice, for nothing is more odious even to common Eyes, than to ſee men act a part in Religion; but for a Chriſtian in praying to pray, in hearing to hear, to be ſerious and in earneſt in his acts of devotion, ſo to demean himſelf, that he ſhall appear to others to mind what he is about, to be fervent in Spirit while he is ſerving the Lord, is lovely in all mens account; to ſee men gaping about the Church whiles they are pretending to pray, ſleeping, or talking when they are pretending to hear the Word of God, winneth none, but rather eſtrangeth the World from God and makes them think there is nothing in Religion but a vain ſhew: But to ſee a Chriſtian ſerious, and ſervent in prayer, diligent and attentive in hearing, hanging as it were upon the Preachers Lips, as it is ſaid of thoſe who heard Chriſt, Luke 19. 48. (we tranſlate it they were very attentive to hear him, the Greek is they did hang upon him) this makes People think there is ſomething in Godlineſs: Eſpecially when men are even in their pious converſation, that their warmth in Piety, is not by fits, but there are the ſame at all times, having to do with the ſame God, and being in the ſame ſervice of God.
2. A ſecond thing upon which the inciting others to come to, and to run after Chriſt, doth much depend, is Chriſtians behavior towards men; ſo three things much commend the grace of God to the World.
1. Humility. Pride, and ſelf exalting, are generally odious to all men, and men (as it were by a natural inſtinct) conclude there is nothing of God in thoſe in whom they ſee much of Pride, diſcovered by an immoderate boaſting, uncharitable judging, and cenſuring, ſuperciliouſneſs, a ſcorn, and contempt of others; but now where men have the advantage of the Word of God, which commands men to deny themſelves to be cloathed with humility, in honour to prefer others before themſelves, to learn of Chriſt for he is meek, and lowly, &c. they are much more confirmed in this; and any thing of pride in Chriſtians doth rather eſtrange men from God and Chriſt, then cauſe them to run after him.
2. Innocency in Chriſtians is another thing, which much commends the ways of God to others. Chriſt commanded his Diſciples to be wiſe as Serpents, innocent as Doves. Paul exhorteth the Philippians, 2. Phil. 15. to be blameleſs and harmleſs, the Sons of God without rebuke. Moſt People have a natural Notion of God that he is full of goodneſs, and doth no Man harm; and thoſe who are in any meaſure acquainted with the Scriptures, obſerve that Chriſt's converſation on Earth was an innocent, harmleſs converſation, the Apoſtle, Heb. 7. 26. calleth him, not only undefiled, and ſeparate from Sinners, but holy, and harmleſs. Now an innocent converſation implieth righteouſneſs, in all injuſtice there muſt be harm done to others.
3. A third thing that makes an honeſt and winning Converſation towards men is quietneſs and peaceableneſs in oppoſition to Tumultuouſneſs, Sedition, and qua…reling. The Apoſtle commands us to ſtudy to be Q…iet, 1 Theſſ. 4. 11. I need not enlarge upon this, Experience tells you how much a quietneſs, and peaceableneſs of behaviour obligeth the World, and how much a contrary temper diſobligeth it from Men and Women profeſſing to Religion and Godlineſs. God is the God of Peace, and delighteth not in confuſion.
3. A third thing upon which much depends, the winning and gaining of others to run after Chriſt is abounding in good works. I here reſtrain the Notion of good works, underſtanding by them acts of Mercy and Charity towards men. Our Saviour bids us make our ſelves Friends of the Mammon of Ʋnrighteouſneſs, and by it teacheth us, that good works of this Nature, are not unprofitable as to our own Souls, though they are no fit price to purchaſe Heaven with. But they are alſo of great uſe to ſave the Souls of others, as they have a tendency to commend the grace, and ways of God unto other men. On the other ſide, acts of Oppreſſion, Cruelty, and uncharitableneſs, have a great malignity, to eſtrange Souls from Religion and Godlineſs. It is a ſad ſtory I have ſomewhere met with upon the Cruelty ſhewed by the Spaniards to the Indians upon their pretended converting them to the Faith of the Goſpel; A great Perſon of the Indians would know whither the Souls of the Spaniards went when they died, to Heaven or to Hell; and being told they went to Heaven, replied▪ Then he woula go to Hell. Being it ſeems naturally perſuaded that cruel, bloody, and uncharitable men could never be happy in another life.
4. I will add a fourth thing (though not beforementioned) which experience hath conſtantly ſhewed us to be of very great force, to draw others, viz. A bold, and couragious Suffering for the Name of Chriſt. It hath been a conſtant Obſervation, that the Blood of Martyrs hath been the ſeed of the Church. Men naturally are inclined to think there is a great deal in that Religion, which will make men ſo Valiant as to die in the defence and aſſerting of it. There is yet one thing more upon which this much depends; that is,
5. A Chriſtians communicativeneſs both of his gifts, and of his experiences. 1. Of his gifts, his knowledge and other gifts, by which he informs Chriſtians of the Truth, and perſuades, and argues them out of their ſinful courſes. Come (ſaith David) I will teach you the ſear of the Lord; O that there were more of this in the World than there is! how few are thoſe Chriſtians that have either grace or confidence enough to mind others of their conditions and to call upon them to look after Eternity! We can call upon our Children and Friends to mind their Worldly concerns, we are communicative euough to them of what we know, which may help them as to them; but how little do we call upon them to ſtrive to enter in at the ſtrait Gate, to make their Calling and Election ſure. What ſhould the reaſon of this be? Is it unbelief, or is it careleſneſs? Is it unbelief? do we not then believe an Immortal, Eternal ſtate of Souls, into which no Souls can come, but bv and through Chriſt as the way? It cannot be, this is the Object of our Hope, it is the great thing we have in expectation; if we had hope only in this Life, we were of all men moſt miſerable. Are we confident that our Children, our Friends, or Neighbours are in the road to this bleſſed ſtate? Certainly there are many of them of whom we can have no ſuch hopes. How are we then ſilent? if we know better things then they know, why do we not inſtruct them? St. John ſaith, He that hath of this Worlds goods, and ſeeth his Brother in want and releives him not, how dwells the love of God in h m? 1 Jo. 3. 17. What ſhall we ſay of thoſe who have of the goods that relate to another World, the Treaſures of Spiritual knowledge and ſeeth his Child, his Friend in want, and (to his power) relieves him not, how dwells the love of God, or of his Childs, or Friends Soul in him? Dalilah asked Sampſon, how he could ſay to her, that he loved her, when he kept his ſecrets from her, which ſhe was not concerned to know; but how canſt thou ſay, thou loveſt thy Yoke-fellow thy Child, thy Friend, and concealeſt from them what thou knoweſt with reference to their Spiritual and Eternal good, and which it is as much their concern to know as it is thine? I remember Chriſt doth thus prove himſelf his Diſciples friend, John 15. 15. I have called you Friends, for all things which I have heard of my Father, I have made known to you; that is, all things which my Father hath let me know, and which are of concern for you to know. Thus Chriſt hath diſcharged the Office of a Friend to our Souls, and ſhould not we do likewiſe? Do we know any thing concerns our near Friends Souls with reference to their Eternals happineſs, and do we conceal our knowledge from them, how do we diſcharge the Office of Friends to them? how dwells either the love of God, or the love of them in our Souls?
2. Nor is the communicativeneſs of our own Experiences, What we have ſeen, as well as what we have heard, of leſs uſe, or leſs our duty. I know it is a thing which profane Perſons may mock at, but let them mock on, Wiſdom ſhall be juſtified of her Children. I am ſure we meet with David and Paul, and others of the Servants of God of whom we have a ſacred Record very frequent in it. Come ſaith David, and I will tell you what God hath done for my Soul. I know Men may boaſt beyond their line, or meaſure, they may boaſt of experiences they never had; experiences muſt be fulfillings of Promiſes. But certainly there can be nothing as a mean more powerful to draw others to a running after Chriſt in the ways of Holineſs then the knowledge of what others have found, and experienced in them. I am ſure it was the practice of the Woman of Samaria, of Andrew and Peter, and that with great ſucceſs. O let every one of us who have in our hearts any love for God, any zeal for the glory of God, any kindneſs for the Souls of others, being our ſelves drawn, ſo behave our ſelves, that others, allured by our examples, perſuaded by our arguments may alſo run after Chriſt. Let thoſe that cannot as yet diſcern the Savour of his good Oyntments be helped to diſcern them at ſecond hand, while our Lips feed many, and our Garments ſmell of Myrrh, Aloes and Caſſia.