The Intercourses of Divine Love Betwixt Christ and His Church, Sermon 59
Sermon LIX.
Cant. 1. 16.
—Yea pleaſant.
IN my laſt Exerciſe I diſcourſed to you the tranſcendent Beauty of Chriſt above the creatures Beauty, which is but a Beam from that Sun, a Drop from that Fountain, the Shadow of that Subſtance. Our Spouſe here adds, foreign yea pleaſant; not only fair, but pleaſant; not only foreign It is a word often made uſe of in Scripture, ſignifying (ſometimes) that which gives ſatisfaction to the outward Senſes; ſometimes that which gives ſatisfaction to the mind. You read of the pleaſant harp, Pſal. 81. 3. of pleaſant riehes, Prov. 24. 3. of the ſweet Pſalmiſt, 2 Sam. 23. 1. in all which Texts, this word is uſed: it ſometimes denotes the Satisfaction of the mind in an object, thus it is ſaid to be a pleaſant thing to praiſe God, Pſal. 135. 3. Pſal. 147. 1. and a pleaſant thing to keep Gods Commandments, Prov. 22. 18. and to ſee brethren dwelling together in unity; Pſal. 133. 1. in all which Texts alſo this Word is uſed. The Spouſe here uſeth the word by way of auxeſis adding ſomething to what ſhe had ſaid before; Thou art fair: Yea pleaſant. The Propoſition is plainly this:
Prop. Jeſus Chriſt is not only beautiful, but pleaſant.
I ſhall ſpeak to this Propoſition by way of Explication, and Application. By way of Explication, I ſhall enquire, what is meant by pleaſant?
2. How the Lord Jeſus Chriſt is not only fair, but alſo pleaſant? I ſhall there ſubjoin the confirmation.
1. Qu. What doth the Spouſe mean, when ſhe ſays Chriſt is pleaſant?
The word tranſlated pleaſant, is ſometimes uſed to ſignify what is grateful to the ſenſual Eye, and ſo may be conceived Synonymous, to the term fair, but I conceive the Spouſe here intendeth ſomething more, (as I hinted to you before.) Amongſt men, beauty properly relates to the complexion, pleaſantneſs to the converſation, a man may be fair and yet not pleaſant, he may have a fair face, and a falſe heart, a ſweet countenance, and a ſour Soul. But yet this difference will not ſerve us here. For Chriſts beauty is not a corporeal, ſenſual beauty, but an inward Spiritual beauty, and it is yet harder to diſtinguiſh, fair, and pleaſant, as they relate to Chriſt: Bernard Bernard. ſuper Cant. Ser. 45.gives a double gueſs in the caſe—Eminentiam decoris illâ repetitione deſignat. Aut certe in utrâque Chriſti ſubſtantiâ dignam expreſſit omni admiratione decorem: in alterâ naturâ, in alterâ gratid: That is, the Spouſe by this repetition ſignifies that eminency of beauty, which is in Chriſt, or elſe by this double term, ſignifieth the beauty of Chriſts two Natures; the firſt, i. e. His Divine Nature being beautiful by Nature; the ſecond by Grace: Thou art fair conſidered as to thy Divine Nature, as thou wert from all eternity, exiſting in the form of God, God bleſſed for ever, the bright Character of thy Fathers ſubſtance, and the expreſs Image of his glory. Yea pleaſant, in thy formPulcher & decorus dilectus dicitur qui in divinitate & humanitateomni amanti ſementi ſinè maculà reprehenſionis aſpicitur. Gregor. ad loc. Zech. 11. 10. as a Servant, when thou didſt make thy ſelf of no reputation for my ſake, &c. Gregory agrees, in the ſame Notion.
2. There are others, who by the pleaſantneſs (which the Spouſe here entituleth her Beloved unto) underſtand his pleaſant adminiſtration of his Covenant, Doctrines, reproofs, &c. indeed the Lords ſtaff (which denotes his Covenant) is called foreign Beauty. And David uſeth this word to expreſs the Satiſfaction he took, in the Ordinances of God, Pſal. 27. 4. Pſal. 90. 17. And our own Annotations expound this Text by Pſal. 84. v. 1. The ſenſe then is this: Thou art ſair (O my Saviour!) tranſcendently fair, and beautiful, adorned with all Grace. Yea pleaſant, in all thy adminiſtrations, and dealings out of thy ſelf, in thine Ordinances, thou art pleaſant. Thou ſweetly diſpenſeſt grace, (from the fountain which is in thee,) by the Ordinances of the Goſpel which are ſo many conduit pipes.
3. I ſhall offer you a third Notion of the term. As amongſt men, we may eaſily diſtinguiſh betwixt beauty, and pleaſantneſs, whether you take beauty, for the comelineſs of the outward man, or the Ornament of the inward man. A man or woman may have a ſweet complexion, a lovely Countenance, a beautiful perſonage, and yet have a debauched Soul, and ſo be far from pleaſantneſs, yea a man may have a mental beauty, and yet not pleaſant, no good Companion for ones life. There are many men who are wiſe, and juſt, and learned, and yet poſſibly, through pride, moroſity, or ſurlineſs, or reſervedneſs, not pleaſant: Pleaſantneſs doth much refer to the converſation: and if we allow this ſenſe of the term; by which (As our own Annotators obſerve) the Spouſe doth elegantly correct, and raiſe the ſenſe of what ſhe had before ſaid: Then this is that which the Spouſe ſaith: My Dear Saviour, is not only beautiful in the Eye of my mind, both in reſpect of his Maj ſty, and glory, and of that Grace, which was poured forth upon his lips, in reſpect of the eminent perfections, both of his Divine, and humane Nature, but he is alſo lovely, and amiable, and ſo I have ſound him in all his diſpenſations to me and alſo in all my converſe with him. Thus it denoteth the pleaſantneſs of the Souls Communion with Chriſt, and may comprehend both his Communication of himſelf to the Souls of his People in and through his Ordinances, and alſo, his Communication of himſelf to them, by way of more immediate, Spiritual influences; and it importeth thus much, That a Chriſtians walking with God, is a pleaſant walking, you know that the life of a Child of God in Scripture is expreſſed under ſeveral Notions; it is ſometimes called, a walking with God. It is ſaid of Enoch, he walked with God, Gen. 5. 22. 24. the like of Noah, Gen. 6. 9. it is called, a walking in Gods ways: And after Gods Commandments. A walking with Chriſt, Col. 2. 6. A walking in the Spirit, Gal. 5. 16. 25. Chriſt is he who maintaineth, and influenceth, and upholdeth, a Chriſtians life, he is the Companion of his life, now that which the Spouſe aſſerts is, that Chriſt is not a ſour Companion, to make uſe of the ſimilitude of the Text. Many a Woman hath an Husband, who it may be is a comely Perſon learned, ſober, wiſe, but yet poſſibly of a moroſe reſerved temper, or of a proud, and ſurly diſpoſition, he is fair but he is not pleaſant, Jeſus Chriſt the Husband to a gracious heart, is not only beautiful, ſo as a Soul may pleaſe it ſelf in beholding of him, and looking upon him, but he is alſo pleaſant: all his dealings and converſe with the Souls of his People are ſweet, and delightful. And thus much may ſerve to have ſpoken to the firſt queſtion, and for the more general explication of the term; the ſecond follows, viz.
2. Qu. How is the Lord Jeſus Chriſt pleaſant? And in what particulars doth his pleaſantneſs appear?
1. Pleaſantneſs implies a general ſweetneſs, and lovelineſs in converſation, 2 Sam. 1. 26. I am diſtreſſed for thee, (my Brother Jonathan) very pleaſant wert thou to me. David apprehended a lovelineſs in his converſe with Jonathan: as a man delights to be in the Company of his friend, and hath much Satisfaction in it, ſo it is with the gracious Soul. The life of a Chriſtian is a pleaſant life, becauſe Chriſt is pleaſant to it. I told you before that a Chriſtian hath in this life a double converſe with Chriſt.
1. In Ordinances and duties.
2. By the immediate influences of his Spirit in all his converſation. As to both Chriſt is pleaſant.
1. It is a pleaſant thing for the Soul of a Chriſtian, to enjoy Chriſt in his Ordinances, Pſal. 84. 1, 2. How amiable are thy Tabernacles O Lord of Hoſts, my Soul longeth, yea even fainteth, for the Courts of the Lord: it is a pleaſant thing to a Chriſtian, to hear of Chriſt in a Sermon, to look up to Chriſt in Prayer: to praiſe the name of God. David upon this argument engageth the Children of God to praiſe him, for it is pleaſant, Pſal. 135. 3. Pſal. 147. 1.
2. It is a pleaſant thing, to a gracious Soul, from the influences of the Spirit of grace to direct his life according to the rule of Gods Word. As it was the meat and drink of our Saviour, to do the will of his Heavenly Father: ſo it is the meat of a diſciple, of Chriſt to do the will of Chriſt eſpecially when he findeth his Soul advantaged to it from the influences of the Spirit of Chriſt, Rom, 7. 22. I delight in the Law of God, after the inward man. Obſerve two things, St. Paul doth not ſay I delight in the Love of God; who could do otherwiſe then ſo? But I delight in the Law of God: an holy heart delights in the Law of God: but ſecondly, Obſerve the reſtriction, as to the inward man. This may prevent an objection. Will ſome poor Soul ſay, I cannot ſay that I delight in ſtrictneſs, the Lord Pardon it to me, I even force my ſelf upon any cloſe walking: But dooſt thou not delight in the Law of God as to thy inward man? If thou doeſt, Chriſt is pleaſant to thee, he is not pleaſant to thy fleſh, but he is pleaſant to thy Spirit.
2. you will further underſtand how Chriſt is pleaſant to the Soul, and receive a further confirmation of it, if you but conſider, what is requiſite to make one pleaſant, as a pleaſant Huſband, or a pleaſant Companion, of ones life, &c. I conceive there are three things.
1. Some real poſitive worth. A man or woman that hath no worth, is pleaſant to none, but ſuch as are fools, or ſots, Chriſt hath an infinite worth in him, nay you will obſerve, that although a man have much worth in him, yet he is pleaſant to none but ſuch, as may have an advantage from his worth: the moſt learned man in the World hath no pleaſantneſs in him, to the apprehenſion of a Clown, that is not in a capacity to partake of his worth: ſo that to make a man pleaſant, he muſt not only have a real worth in him, but a worth of ſuch a Nature, as he to whom he is pleaſant may be advantaged; ſuch is Chriſt, ſuch are the excellencies of Chriſt.
2. To make a Perſon pleaſant (beſides a real worth,) there is required ſome ſutableneſs of nature, and diſpoſition, to the party which ſo judgeth of him: take now an eminently learned man in any ſcience, though he hath a worth in him, and ſuch a worth, as might to a novice be advantageous, yet all this doth not make him pleaſant that which makes the Husband pleaſant to the Wife, and the Superior pleaſant to the inferiour, is ſome congruity of diſpoſition. And ſuch a congruity there is betwixt Chriſt and a believing Soul. Chriſt notwithſtanding all that perfection of grace, and excellency which is in him, and notwithſtanding, the aptitude, and fitneſs of his grace to the wants of a Soul, yet is not pleaſant to a natural man: he is not beautiful to him, becauſe he wanteth Spiritual Eyes to diſcern, he is not pleaſant to him, becauſe he wants that congruity of diſpoſition which is neceſſary: Chriſt is holy, he is unholy. But now the believer is made partaker of the Divine Nature, 2 Pet. 1. 4. He is a partaker of Chriſt, Heb. 3. 14. And indeed hence ariſeth, that particular pleaſantneſs, which the believing Soul doth above any other Soul diſcern in Chriſt; even from that congruity.
3. To make any one, not only fair, but pleaſant, there will be required of him a Freedom from thoſe things, which ſpoil all pleaſantneſs in converſe, and a preſence and exerciſe of thoſe diſpoſitions, which are in themſelves grateful to humane Nature. I will inſtance in two on three, and ſhew you how Chriſt is freed from the former and poſſeſſed of the latter.
1. The pleaſant man muſt not be reſerved, but Communicative. A man that is of a reſerved cloſe temper, may be a worthy Perſon and have much real worth in him, but yet he is not pleaſant: it is the Communicative man, who is the pleaſant man. Chriſt (upon this account) is pleaſant, he is not reſerved from the Souls of his Saints, Look now as it is with a man, if he be one that hath real worth and abilities to do good to his friend, and of a free temper, that if his friend ſpeaks to him he preſently hears and anſwers, if he asks him a queſtion, he preſently reſolves, this man now is a pleaſant man. Chriſt is pleaſant, as he is furniſhed, with a ſufficiency of power, and ability, for the comforting, reſolving, advantaging his Peoples Souls any way, ſo he is not reſerved from them. How free, was he with his diſciples while he was upon the Earth, how ready if they doubted to reſolve them, if they asked any thing of him to anſwer them, if he ſaw them troubled to reſolve them, &c. Chriſt hath removed the place of his reſidence, but he hath not changed his diſpoſition. How free is Chriſt ſtill with the Souls of his People? How ordinarily doth he reſolve their doubts, ſpeak peace to their Souls, anſwer their Prayers? Doth any Soul object againſt this in the words of David, Pſal. 22. 3. I cry in the day time, and thou heareſt not, and in the night time I am not ſilent? That Soul ſhould do well to inquire, whether ſome reſervedneſs found in it towards Chriſt, hath not cauſed Chriſt's reſervedneſs to it; whether he doth not reſtrain Faith. He ſhould do well alſo to enquire, whether he be not miſtaken. Chriſt oft-times gives Anſwers which we do not underſtand. Finally; Let him wait, and he will ſee that Chriſt reſerves himſelf only that he might hereafter be more pleaſant to the Soul. But this is enough to have ſpoken to this firſt particular.
2. He that is pleaſant, is not moroſe, but courteous; a man may be communicative enough, and yet not pleaſant; he that is of a churliſh, dogged temper, moroſe in all his behaviour, is never pleaſant: He that is of a gentle behaviour, is pleaſant. Oh how gentle is the Lord Jeſus Chriſt! How tenderly he deals with his Peoples Souls! A bruiſed Reed he will not break, a ſmoaking Flax he will not quench, Mat. 12. 20. It was propheſied of him of old, Iſa. 40. v. 11. that he ſhould gather the Lambs with his arm, and carry them in his boſom, and gently lead thoſe that are with young. If he ſpeaks to a poor laden ſinner, mark how tenderly he ſpeaks, Mat. 11. 29. Come unto me you that are weary and heavy laden, and I will eaſe you. I appeal to the Souls of you that fear God, Hath not Chriſt dealt tenderly with you? Hath he pleaded againſt you with his great Power? Have you at any time found him churliſh to your Souls? Nay, who is there amongſt you but hath admired his expreſſions in his Word, and the manner of his diſpenſations unto your Souls? and can (from experience) ſay, He is pleaſant. If any Soul from its own experience object againſt this Notion, I ſhall only adviſe it to conſider, whether it hath not put a falſe interpretation upon Chriſt's diſpenſations to it: Or ſecondly, To diſtinguiſh betwixt Chriſt's ordinary dealings with the Souls of the People, and his carriage to it, upon ſome eminent provocations.
3. A third thing which makes a man pleaſant, is humility. The proud perſon is grateful to none, no not to him who is as proud as himſelf, but he who is full of humility, of a condeſcending ſpirit, &c. is ordinarily pleaſant to his Companion. Upon this account alſo Chriſt is pleaſant; he condeſcendeth to us who are of low degree. Nothing more indears a Perſon of Honour, and makes him pleaſant to his Companion, than when there is diſcerned in him a readineſs to ſtoop and be ſerviceable to thoſe who are beneath him: Oh how pleaſant is Chriſt upon this ſcore to every honeſt heart! From the time that he Nothing'd himſelf, and humbled himſelf to a death upon the Croſs, unto this day, he hath been, and ſtill is thus pleaſant to every gracious Soul. Every diſpenſation of ſpecial grace makes him thus more and more pleaſant to his Peoples Souls. But I have ſpoken enough to the Doctrinal part. I come now to the Application.
Uſe 1.By way of inference in the firſt place, let me conclude from hence, That a Chriſtian's Life muſt needs be a pleaſant Life. To me, ſaithCol. 3. 3. Eph. 2. 1. Cant. 2. 3. St. Paul, to live is Chriſt, Phil. 1. 21. And again, Col. 3. 3. Our life is hid with Chriſt in God. A Believer lives from Chriſt, Eph. 2. v. 1. You hath he quickened, and he lives in Chriſt, and Chriſt lives in him: Now Chriſt is pleaſant. Hearken to our Sponſe in this Song, chap. 2. 3.▪ I ſate down under his ſhadow with great delight, and his fruit was ſweet to my taſt. It is one great diſcouragement that keeps off men from following the Lord Jeſus Chriſt: They have taken up a fancy, that Chriſt is an hard Maſter; reaping where he hath not ſown, and gathering where he hath not ſtrawed. They fancy the life of a Chriſtian a moping life, burthened with cares, troubled with ſorrows, &c. and think all their friends good daies are gone when once they turn Puritan…s, and begin to follow after God. And in very deed, then, and not before, do they begin to live, and to underſtand what true contentment is. Oh! let not this prejudice take hold of any of your Souls; come but taſt land ſee how good the Lord is. Might but this prevail with any of you to embrace the offers of Chriſt, and to fall in with the waies of God, let my Soul go for yours, if when once you have truly experienced the Contentment of a Chriſtian's life you do not with David chuſe to be a Door-keeper in the Houſe of God, rather than to dwell in the Tents of wickedneſs, if you prefer not one day in the Lord's Courts before a thouſand elſewhere. Let not the deceitful pleaſures of the World ſeduce you▪ if the Earth affords any ſatisfaction, that Soul hath it that walks with God, and hath a fellowſhip with the Lord Jeſus Chriſt. By way of Argument, let me but plead with you,
1. To obſerve the difference between ſenſual and intellectual pleaſures: And again, betwixt rational and ſpiritual pleaſures. Who is there that obſerves not how much the ſatisfaction of the mind, in the poſſeſſion of Learning and Vertue, excels all that ſatisfaction which the Eye hath in ſeeing, or the Ear in hearing? Chriſt is pleaſant to the Soul, not to the outward, but to the inward man. The pleaſures of the mind are rational or ſpiritual. The proportion which knowledge beareth to the underſtanding of man, and which moral Vertue bears to his Reaſon, makes them pleaſant, and creates an intellectual rational pleaſure. But alas! it muſt be imperfect; for as the Eye is not ſatisfied with ſeeing, nor the Ear with hearing, ſo neither is it poſſible that the Soul ſhould be ſatisfied with knowledge, or moral accompliſhments, eſpecially when it is awakened to conſider Eternity. Hence the Learned man, that before took pleaſure in his knowledge, being awakened, cries out, I with my Learning may go to Hell, when one that knows much leſs may go to Heaven; where's the pleaſure? But now the Soul that is poſſeſſed of Chriſt, hath its heart perfectly at reſt, becauſe it ſees its eternal Intereſt provided for, and cannot diſcern it ſelf in danger of future miſery. Furthermore, the things in which it takes pleaſure, are above the rank of all ſublimary contentments, even ſuch things as Eye hath not ſeen, nor hath Ear heard, nor can it enter into the Heart of man to conceive. Beſides, Conſcience is quiet. Conſcience is that which ſpoils much of the Worlds pleaſure; for as a good Conſcience is a continual feaſt, ſo an evil Conſcience is (more or leſs) a continual torment. Now Chriſt is he alone that quieteth the Conſcience. Many a poor Chriſtleſs Soul drinks Wine in Bowls, and boaſt in their outwardly happy condition, but by and by a finger of a mans hand appears; their Conſcience begins to ſtir, and to tell them they are damned undone ſinners; what becomes of their pleaſure? But now the Soul that is in Chriſt, his Conſcience ſpeaks peace to him, he hath peace without trouble. And to give you a demonſtration of this pleaſantneſs of a Chriſtian's life, as I remember Chriſt ſaid of the Lillies, they neither ſpin, nor ſow, yet Solomon in all his glory is not like one of them: So give me leave to ſay; Step unto the poor Cottages of Chriſtians, who have ſearce Bread to eat, no Silken Rayments to put on, no Muſick to make them merry, no Money to ſpend, no Orchards or Gardens to delight them; and yet there's many a Nobleman, many a Gentleman who have all theſe in abundance, & yet in all their glory are not like one of theſe Lillies; theſe poor Souls have more true content and pleaſure in one day, than they have in all their life, nor would they change conditions with them. So true is that of Solomon, Prov. 15. 16, 17. Better is a little with the fear of the Lord, than great Treaſures, and trouble therewith. Better is a dinner of Herbs where love is, than a ſtalled Oxe, and hatred therewith. I dare warrant you, that the Philoſopher could have dined more ſweetly at home with Bread and Water, than at the Tyrants Table of Dainties in view of a ſharp Sword hanging over his head by a thred. There's many a poor Chriſtian in this like a true ſpiritual Diogenes, that ſatisfieth himſelf with the influence of the Sun upon his Tub, better than an Alexander could do himſelf with a whole World ſubdued to his feet.
Uſe 2.2. Obſerve from hence the difference between Chriſt and luſts, Chriſt and the World. The Soul of man cannot be alone, it is either eſpouſed to luſts, and to the World, or elſe to the Lord Jeſus. There's many a one whoſe Soul is united to it's luſts. Luſt is its beloved. Can this Soul ſay, Behold thou art fair my Beloved, yea pleaſant? Doubtleſs nothing leſs. Reaſon tells the Drunkard, that his Drunkenneſs is a foul thing, and Reaſon tells the Unclean perſon, that his Soul is united to a filthy thing. Take him that is united to the World, to the Riches of it, or to the Honours of it, Reaſon tells him they have no beauty in them; nor are they more pleaſant than beautiful. Ah! what racks of Conſcience have prophane ſinners oft-times? The Wine tickles the throat as it paſſeth, but it maketh the ſtomach ſick: The luſts of the fleſh leave a Thorn in the Conſcience, which abides, when the pleaſure of them is vaniſhed. The World pleaſeth the Eye, while the figure of it paſſeth before it, but it is no more than foreign, a great fancy, and vexation of ſpirit, ſpoils the pleaſure of it. But Chriſt is pleaſant; never any Soul that followed him, repented of it; yea thoſe that follow him weeping, never repent of their repentings. Bring me that Soul which ever ſaid I would I had never known, or never walkt with Chriſt.
Uſe 3.Let this therefore prevail with every Soul that hears me this day, to get acquaintance with Chriſt; And 2. With thoſe who have intereſt in him, to labour to grow up in him. 1. The former; Becauſe he is pleaſant. 2. The latter; Becauſe they have not taſted the bottom of that pleaſantneſs which attends him, and the full Enjoyment of him Pleaſantneſs is an alluring thing. When Eve ſaw that the Apple was pleaſant to the Eye, ſhe took it, Gen. 3. 6. When Iſſachar (in Jacob's Prophecy, Gen. 49. 15.) ſaw that the Land was pleaſant, he bowed his ſhoulder to bear. Were you but poſſeſſed of this one Truth, that Chriſt is pleaſant, that the way of Chriſt is a way of pleaſantneſs, it would go a great way to perſuade men into it. Hearken to the Wiſe man ſpeaking of Wiſdom, (of Chriſt indeed, and his Grace under the notion of Wiſdom) Prov. 3. 17. Her waies are waies of pleaſantneſs, and all her paths are peace. She is a Tree of Life to them that lay hold upon her. Hearken you that are at eaſe in Zion, that drink away care, and ſpend your time in ſinging away the Evil day, you that lie upon Beds of Ivory, and ſtretch your ſelves upon Couches, and eat the Lambs out of the Flock, and Calves out of the midſt of the ſtall; you that chant to the ſound of the Viol, and invent to your ſelves Inſtruments of Muſick; you that drink Wine in Bowls, and fare deliciouſly every day, and dreſs your ſelves in gorgeous Apparel, I tell you, there's many a poor Soul that hath Chriſt, and is clothed with Rags, and feeds upon Roots, and drinks Water, whoſe Soul is more at eaſe, and enjoys more pleaſure than yours doth. O! therefore return you Shulamites, return, and underſtand aright the waies of true pleaſure from thoſe things that are meer empty ſhadows of vanity. 2. Let this engage you that have received Chriſt, to grow up in him, to ſtudy him more, to converſe with him more, to keep to cloſer communion with Chriſt; you yet know not the pleaſantneſs that is in him; there is a breadth of ſweetneſs, you have not meaſured, and a depth of pleaſure which you have not fathomed.
Uſe 4.In the laſt place; Is Chriſt not only fair, but pleaſant? not only beautiful through Grace, but pleaſant, lovely, gentle, ſweet in his converſe with the Souls of his Saints? Let this commend pleaſantneſs to every true Chriſtian. Labour not only to be gracious, but to be pleaſant. I will name but two Arguments in the caſe.
1. Conſider, Thus you ſhall be like unto the Lord Jeſus Chriſt.
2. Thus ſhall you honour your Profeſſion. An unpleaſant Converſation in a Chriſtian diſhonours the Lord Chriſt; it makes men think that he is an hard Maſter, that Chriſtianity is an odd thing, which metamorphoſeth men and women into ſtrange kind of creatures, unfit any longer for converſe with the World. Take off this ſcandal from the Goſpel: You may be pleaſant, yet not profane; your converſation toward the World may be winning, though you do not give your ſelves up to ſuch a liberty, as to hazard the ruine and loſs of your own Souls. It was a piece of Paul's pleaſantneſs; He became all things to all men, that he might win ſome, 1 Cor. 9. v. 22. 2 Cor. 10. 33.