A in all the works of creation and providence. soul thus possessed with divine love, must needs be enlarged towards all mankind in a sincere and unbounded affection, because of the relation they have to God, being his creatures, and having something of his image stamped upon them. And this is that charity I named as the second branch of religion, and under which all the parts of justice, all the duties we owe to our neighbour, are eminently comprehended for he who doth truly love all the world, will be nearly concerned in the interest of every one; and so far from wronging or injuring any person, that he will resent any evil that befals others, as if it happened to himself. : By purity, I understand a due abstractedness from the body, and mastery over the inferior appetites; or such a temper and disposition of mind, as makes a man despise, and abstain from all pleasures and delights of sense or fancy which are sinful in themselves or tend to extinguish or lessen our relish of more divine and intellectual pleasures, which doth also infer a resoluteness to undergo all those hardships he may meet with in the performance of his duty: so that not only chastity and temperance, but also Christian courage and magnanimity may come under this head. Humility imports a deep sense of our own meanness, with a hearty and affectionate acknowledgment of our owing all that we are to the divine bounty; which is always accompanied with a profound submission to the will of God, and great deadness towards the glory of the world, and applause of men. These are the highest perfections that either men or angels are capable of; the very foundation of heaven laid in the soul. And he who hath attained them, needs not desire to pry into the hidden rolls of God's decrees, or search the volumes of heaven, to know what is determined about his everlasting condition; but he may find a copy of God's thoughts concerning him written in his own breast. His love to God may give him assurance of God's favour to him; and those beginnings of happiness which he feels in the conformity of the powers of his soul to the nature of God, and compliance with his will, are a sure pledge that his felicity shall be perfected, and continued to all eternity. And it is not without reason that one said, "I had rather see the real impres"sions of a God-like nature upon my own soul, than "have a vision from heaven, or an angel sent to tell me that my name were enrolled in the book of! "life." Religion better understood by actions than by words. When we have said all that we can, the secret mysteries of a new nature and divine life can never be sufficiently expressed; language and words cannot reach them: nor can they be truly understood but by those souls that are inkindled within, and awakened unto the sense and relish of spiritual things; there is a spirit in man, and the inspiration of the Almighty giveth this understanding. The power and life of religion may be better expressed in actions than in words; because actions are more lively things, and do better represent the inward principle whence they proceed; and therefore we may take the best measure of those gracious endowments from the deportment of those in whom they reside; especially as they are perfectly exemplified in the holy life of our blessed Saviour; a main part of whose business in this world was, to teach by his practice what he did require of others, and to make his own conversation an exact resemblance of those unparalleled rules which he prescribed: so that if ever true goodness was visible to mortal eyes, it was then when his presence did beautify and illustrate this lower world. Divine love exemplified in our Saviour, That sincere and devote affection wherewith his blessed soul did constantly burn towards his heavenly Father, did express itself in an entire resignation to his will. It was this was his very meat, to do the will, and finish the work of him that sent him. This was the exercise of his childhood, and the constant employment of his riper age. He spared no travail or pains while he was about his father's business, but took such infinite content and satisfaction in the performance of it, that when, being faint and weary with his journey, he rested himself on Jacob's well, and intreated water of the Samaritan woman; the success of his conference with her, and the accession that was made to the kingdom of God, filled his mind with such delight, as seemed to have redounded to his very body, refreshing his spirits, and making him forget the thirst whereof he complained before, and refuse the meat which he had sent his disciples to buy. Nor was he less patient and submissive in suffering the will of God, than diligent in doing of it. He endured the sharpest afflictions and extremest miseries that ever were inflicted on any mortal, without a repining thought, or discontented word.For though he was far from a stupid insensibility, or a fantastic or Stoical obstinacy, and had as quick a sense of pain as other men, and the deepest apprehension of what he was to suffer in his soul, (as his bloody sweat, and the sore amazement and sorrow which he professed, do abundantly declare); yet did he entirely submit to that severe dispensation of providence, and willingly acquiesced in it. And he prayed to God, that if it were possible (or, as one of the Evangelists hath it, if he were willing) that cup might be removed; yet he gently added, Nevertheless, not my will, but thine be done. Of what strange importance are the expressions, John, xii. 27, where he first acknowledgeth the anguish of his spirit, Now is my soul troubled: which would seem to produce a kind of demur, And what shall I say? and then he goes to deprecate his sufferings, Father save me from this hour; which he had no sooner uttered, but he doth, as it were, on second thoughts, recal it, in these words, But for this cause came I into the world; and concludes, Father, glorify thy name. Now, we must not look on this as any levity, or blameable weakness in the blessed Jesus. He knew all along what he was to suffer, and did most resolutely undergo it. But it shews us the inconceivable weight and pressure that he was to bear; which, being so afflicting, and contrary to nature, he could not think of without terror; yet considering the will of God, and the glory which was to redound to him from thence, he was not only content but desirous to suffer it. His constant devotion. Another instance of his love to God, was his delight in conversing with him by prayer, which made him frequently retire himself from the world, and with the greatest devotion and pleasure spend whole nights in that heavenly exercise, though he had no sins to confess, and but few secular interests to pray for; which, alas! are almost the only things that are wont to drive us to our devotions. Nay, we may say his whole life was a kind of prayer, a constant course of communion with God; if the sacrifice was not always offering, yet was the fire still kept alive: nor was ever the blessed Jesus surprised with that dulness or tepidity of spirit which we must many times wrestle with, before we can be fit for the exercise of devotion. His charity to men. In the second place, I should speak of his love and charity towards all men. But he who would express it, must transcribe the history of the gospel, and comment upon it: for scarce any thing is recorded to have been done or spoken by him, which was not designed for the good and advantage of some one or other. All his miraculous works were in stances of his goodness, as well as his power; and they benefited those on whom they were wrought, as well as they amazed the beholders. His charity was not confined to his kindred or relations; nor was all his kindness swallowed up in the endearments of that peculiar friendship which he carried towards the beloved disciple, but every one was his friend who obeyed his holy commands, John, xv. 4.; and whosoever did the will of his Father, the same was to him as his brother, and sister, and mother. Never was any unwelcome to him who came with an honest intention; nor did he deny any request which tended to the good of those that asked it. So that what was spoken of that Roman Emperor whom for his goodness they called the darling of mankind, was really performed by him; that never any departed from him with a heavy countenance, except that rich youth, Mark, x. who was sorry to hear that the kingdom of heaven stood at so high a rate and that he could not save his soul and his money too. And certainly it troubled our Saviour, to see that when a price was in his hand to get wisdom, yet he had no heart to it; the ingenuity that appeared in his first address had already procured some kindness for him; for it is said, And Jesus beholding him, loved him. But must he for his sake cut out a new way to heaven, and alter the nature of things, which make it impossible that a covetous man should be happy? |