others, merely to a set prescribed form of words in prayer. For as the
cases and concerns of soul or body, which we spread before God, are
almost infinitely various, so must we express those cases and concerns
before God in proper words, and plead for relief with a variety of
arguments, as the Spirit of God shall assist us: _I would order my own
cause before him_, says Job, _and my mouth shall be filled with
arguments_. It is not possible that a Prayer Book should be drawn up
with forms particularly suited to every complaint, and every sorrow,
that a holy soul wants to pour out, and spread before the mercy-seat.
And the christian, that knows the pleasure of getting near to God in
prayer, cannot content himself to wrap up all his special and dearest
concernments in a few general sentences.
“What! when I am brought so nigh to my God, my Almighty and
compassionate friend; when I am taken, as it were, by the hand, and led
into his secret place; when I have the ear of God so near me, shall I
not tell him my secret and particular grievances? When I feel such a
sweet freedom of soul in his presence, shall I not unbosom my whole self
to him? Shall I check the devout appetites and affections of my heart,
because I do not find words in my Prayer Book fit to express them? Shall
I quench the blessed Spirit thus, and limit my converse with God?”
I allow forms of prayer well composed, to be useful helps for younger or
meaner christians; or, indeed, for all persons, when the spirits are low
and languishing, and the heart in a heavy or cold temper: But at such a
glorious season to confine a holy soul to a few good expressions,
written down before, how great an injury would it be to its divine
pleasure and profit?
Reflection IV. How comfortable a consideration may be drawn from my
discourse, by those that have never a friend upon earth, that there is a
friend in heaven, to whom they may tell all their circumstances, and all
their sorrows! There are some persons, in this world, so mean and so
wretched, that they are ready to think, at least, that they have never a
friend, and are apt to complain that they are altogether friendless. But
there is a God, one that they may be sure is their everlasting friend,
when they are willing to enter into a state of friendship with him: when
they have commenced friendship with him by the blood of Jesus the great
Reconciler, and by the working of the reconciling Spirit; then let them
improve this consideration with sweet joy. They have a friend in heaven,
before whom they can spread all their sorrows, though they be friendless
on earth; though they are forced to say of their souls, “There is no
refuge for them in the world,” yet they can say, _God is their refuge_:
They can express to him their various sufferings, and their several
difficulties, and they can be sure of a helper in heaven.
Reflection V. _Lastly_, That future state of glory must be blessed
indeed, where we shall be ever near to God, even to his seat, and have
no sorrows to tell him of. If it be so delightful a thing to come near
the seat of God here upon earth, to mourn before him, and to tell him
all our circumstances, and all our sorrows; how pleasurable a
blessedness must that of heaven be, where we shall be ever rejoicing
before him; as Christ Jesus was before the world was made, _rejoicing
daily before him_; and our _delight_ shall be with that God who created
_the sons of men_: Where we shall be for ever telling him our joys, and
our pleasures, with humble adoration of his grace, and everlasting
gratitude. It will be a sweet redoubling of all the delights and
enjoyments of heaven, to tell him, in the language of that world, what
infinite satisfaction we feel in his society; what enjoyments and
delights we derive from his immediate influences; how full our hearts
are of love to him, and how full they are of the sense of his love:
There his love communicated to us, shall be, as it were, reflected back
again from our souls to God; and in the perpetual communications and
reflections of knowledge, joy, and love shall our heaven consist.
O that I could raise your souls, and mine, to blessed breathings after
this felicity, by such representations. But how infinitely short must
the brightest description fall of this state and place: May you and I,
who speak and hear this, may every soul of us be made thus happy one
day, and learn the extent and glory of this blessedness, by sweet and
everlasting experience. _Amen._
HYMN FOR SERMON VI.
_Sins and Sorrows spread before God._
O that I knew the secret place,
Where I might find my God!
I’d spread my wants before his face,
And pour my woes abroad.
I’d tell him how my sins arise,
What sorrows I sustain;
How grace decays, and comfort dies,
And leaves my heart in pain.
I’d say, “How flesh and sense rebel!
What inward foes combine
With the vain world, and powers of hell,
To vex this soul of mine!”
He knows what arguments I’d take,
To wrestle with my God;
I’d plead for his own mercy’s sake,
And for my Saviour’s blood.
My God will pity my complaints,
And heal my broken bones:
He takes the meaning of his saints,
The language of their groans.
Arise, my soul, from deep distress,
And banish every fear;
He calls thee to his throne of grace,
To spread thy sorrows there.
SERMON VII.
_A Hopeful Youth falling Short of Heaven._
MARK x. 21.—Then Jesus beholding him, loved him.
THE FIRST PART.
If we would know the person who was favoured with the love of Jesus, and
be acquainted with his character, it is necessary to read the whole
narrative, as we find it delivered in this chapter, from the 17th to the
23d verse.
_And when he was gone forth into the way, there came one running, and
kneeled to him, and asked him, good Master, what shall I do that I may
inherit eternal life?_ 18. _And Jesus said unto him, why callest thou me
good, there is none good save one, that is God._ 19. _Thou knowest the
commandments; do not commit adultery, do not kill, do not steal, do not
bear false witness, defraud not, honour thy father and mother._ 20. _And
he answered, and said unto him, Master, all these have I observed from
my youth._ 21. _Then Jesus beholding him, loved him, and said unto him,
one thing thou lackest, go thy way, sell whatsoever thou hast, and give
to the poor, and thou shalt have treasure in heaven; and come take up
the cross, and follow me._ 22. _And he was sad at that saying, and went
away grieved; for he had great possessions._ 23. _And Jesus looked round
about, and saith unto his disciples, how hardly shall they that have
riches enter into the kingdom of God?_
Now if we consult and compare the account which the other evangelists
give us of this transaction, we shall find that the person was a _young
man_; Mat. xix. 20. and a _ruler among the Jews_; Luke xviii. 18. He had
some concern upon his mind about his future state, and came to Christ,
as to a divine prophet, to enquire the way to heaven: But it is evident
he had a vain conceit of his own righteousness, and at the same time he
had an excessive love to money; he would fain have been an heir of
heaven, but he valued his inheritance on earth much more: He wished for
the love of God, but would enjoy and love this world too; and rather
than renounce the pleasant things of this life, he would quit his
pretences to a life to come; for he went away grieved and full of
sadness, at the direction which our Saviour gave him, and would not
venture the experiment. He forsook Christ and heaven, having great
possessions on earth.
It is necessary to our purpose, to know whether, in the following years
of his life, he was brought to repentance and salvation, though it is
most likely that he never was; for if he loved his estate and his money,
so well in his younger years, that vice probably increased with his age.
Besides, he stands in the history of the gospel, as an example of those
men, who lose heaven for the love of money. But howsoever it might be
afterward, this is certain, that at that time he was in the state of sin
and death; which is sufficient to my present design.
From the words of my text, set in this light, and compared with the
issue of the whole conversation, between Christ and this young man, we
may derive this doctrine:
Doct. Our Saviour had some love for a person that preferred this world
to heaven, and neglected his salvation.
In order to improve this thought, we shall consider.
I. What is meant by the love of our Saviour to this young man, and to
persons of his character.—II. What was there in him that might attract
our Saviour’s love.—III. What remarks may be made upon the sin and folly
of a person so lovely, and so beloved of Christ.—IV. Make an address to
three sorts of persons, taking the occasion from the character of the
person in my text.
_First_, What is meant by the love of our Saviour to this young man, and
how far may he be said to love a person who is void of true grace, and
neglects salvation.
Here, I conceive, we are not to look upon our Lord Jesus Christ as
acting according to his divinity, but only in his human nature; for it
is evident that Christ considered as God, loved him not in that sense in
which the love of God is usually taken; for he had plain evidences of a
worldly covetous mind, and so could not be the object of special divine
complacency: Nor do we find that Christ loved him so well, as to
communicate divine grace and salvation to him.
I confess there may be some sort of love attributed to God, with
relation to creatures of any kind, which have any thing valuable in
them: So God loves all the works of his hands; so he loves the heavens
and the earth, and all the pieces of inanimate nature: that is, he
approves his own workmanship, the effects of his own wisdom and power.
God is also sometimes said to love those to whom he communicates
temporal blessings, or makes the offer of eternal ones. So he loved the
whole nation of the Jews, though he did not give all of them his saving
grace. But still it is much more natural to expound the words of my text
concerning Christ as man; for there were some peculiar qualities in this
youth, which were suited to attract the love of human nature; such
qualities as a wise and perfect man could not but love: It was some such
sort of love as our Lord expressed toward the apostle John, in a way of
distinction from the rest; upon which account, probably, he was called,
_the disciple whom Jesus loved_; John xiii. 23. Therefore I conceive
Christ is here represented as exerting the innocent and kind affections
of human nature towards a youth so agreeable and hopeful.
Now this love implies in it these five things:
1. A hearty approbation of those good qualities which Christ beheld in
him: For he being perfect and wise, cannot but approve that which is
excellent. He had a sharp eye, and great sagacity of nature: With a
ready penetration he could discern what was valuable; and must
necessarily have a just esteem for every thing wherein his Father’s
wisdom and power did eminently appear. Whatsoever God created at first,
was good; Gen. i. 31. And whatsoever remains of that good workmanship of
God, Christ, the Son of God, approved still, so far as it was untainted
with sin, and considered in itself, abstracted from the criminal
qualities that might attend it.
2. This love of Christ to the young man, implies a complacency in his
person; a sort of human delight in a fellow-creature that had several
excellent properties; though the love of God, and powerful religion,
were wanting. If I read a book that has much good sense in it, and where
the reasonings are well connected, I cannot but have a delight in
reading, though the subject itself may be trifling, or the theme
disagreeable. If I hear an oration well composed, with many ingenious
turns of thought and pathetic expressions; and all these pronounced with
the various decencies of speech and gesture, I take pleasure in the
performance, and may love the orator, though he insist upon sentiments
quite contrary to my own. So I may be pleased with the learned
conversation of a knowing and well-tempered man, and love him so far,
though he may be my enemy, and perhaps, in his heart, an enemy to God
too; for such was this young man, an idolater of gold, and therefore an
enemy to God; _Jam._ iv. 4. concerning whom it is written, that _Jesus
loved him_.
3. Some natural good-wishes for his welfare are implied in this love.
There is in every wise and good man, a hearty desire of the happiness of
his fellow-creatures, he loves them all in this sense, even the foolish
and the wicked. Human nature that has any goodness in it, is ready to
wish well to any person, though he be an utter stranger, and unknown;
especially if he has some agreeable qualities. There may be an innocent
inclination to see all men happy, though we know this shall not be
brought to pass; for the word of God declares that most part of men walk
in the broad-way, and shall go down to hell. You know how passionately
St. Paul longed for the salvation of all his country-men the Jews. This
is called a love of benevolence; and it is evident by the following
particulars, that the Lord expressed this good-will towards the young
man in my text.
4. A conferring of actual benefit or kindness, is implied in the love of
Christ towards this youth; for he stood still and entertained him with
friendly discourse: He endeavoured by proper methods to convince him of
sin; he gave him directions what he should do to obtain treasure in
heaven; he called him to be his disciple and follower; and gave him a
promise of everlasting riches, if he would have complied with his
proposal. This is called a love of beneficence: And this our Lord Jesus
practised abundantly, even to those whom he did not savingly enlighten
and convert by his gospel; for it was his character, that he went about
doing good; Acts x. 38.
5. This love of Christ includes in it compassion for the young man, and
some degree of sorrow to think that he should miss of heaven; that he
should be so hardened in self-confidence, so puft up with a conceit of
his own righteousness, and so hard to be convinced of his weakness and
guilt, as to stand to it boldly, that he had kept all the commandments
of God: and at last, that he should be so entangled with a love to
money, as to despise the treasures of heaven, and to let Christ and
salvation go. Such a mournful pity did our Lord express to Jerusalem, in
the days of his flesh; O Jerusalem, Jerusalem, _which killest the
prophets, and stonest them that are sent unto thee: How often would I
have gathered thy children together, as a hen doth gather her brood
under her wings, and ye would not!_ Luke xiii. 34. And he mingled the
tears of love and sorrow when he came near the gates: for the same
evangelist tells us, that _he beheld the city and wept over it_, with
this melting language, _If thou hadst know, even thou, in this thy day,
the things that belong to thy peace; but now they are hid from thine
eyes_; Luke xix. 41, 42.
When we behold a noble palace, a well-contrived garden, a piece of
painting of uncommon art: “It is pity, we cry, that such a building
should be reduced to ashes, such a garden over-spread with desolation
and disorder, or such a picture be all defaced.” We have a sort of pity
for these inanimate beauties, and we are ready to mourn their danger or
ruin. And the passion is innocent and becoming: But the grief and the
love rise higher still, when we see a living soul, a fellow-creature of
our own rank, a man or woman dressed in agreeable accomplishments, and
yet making haste to wilful destruction. Such love and such grief are
comely for a wise and good man, and they became our Saviour well.
Blessed Saviour! that ever thy love should lay itself out on such
objects, as would awaken thy grief, and give thee so painful a
compassion! But this was only in the days of his flesh: He pities
mankind now under their various wretchedness and folly, yet we cannot
suppose his present exaltation and blessedness does indulge real sorrow,
or admit any smarting affliction; though in his humble state on earth,
his human love expressed itself agreeably in such mournful compassion
and tenderness.
II. We come to consider, what there was in this person that might
attract our Saviour’s love.
1. He had probably some natural qualifications which were agreeable and
pleasing. His youth is expressed; Mat. xix. 20. A young man, in the
prime of his days, in the force and flower of his age, the beauty and
vigour of his nature: And it is very likely, that he might be of a
comely figure and ingenuous countenance; for it is said, our Saviour
beholding him, loved him. He fixed his eyes, and probably saw something
in him delightful in his very aspect and appearance, which might partly
induce him to those various expressions of love before-mentioned, and to
pity so lovely a youth, who was enslaved to riches, and bound to
destruction in fetters of gold.
2. He had a courteous and obliging carriage, which appears in several
instances; _viz._ he kneeled before our Lord, and paid him great respect
with the gesture of his body; he saluted him, good Master! which our
Lord did not reprove, when he said, there is none good but God; but put
him to the trial, whether he would own him to be God or no. He
acknowledged Christ as his superior, though he was so much a stranger to
him, and so much a poorer man than himself. By his whole deportment we
find him a person of great civility; he knew how to pay the honours of
his country well, to give titles to whom titles are due, and to do these
things gracefully. A courteous, humble, and decent behaviour, without
affectation or flattery, is so far from being reproved by Christ, that
not only, in this place, our Lord seems to be pleased with it, but in
many places of the New Testament, it is recommended to make christianity
amiable: It is pleasing to human nature, and cannot but gain love and
esteem with all wise and virtuous persons.
3. He was religiously educated even from his childhood, and had grown up
in sobriety, perhaps, from his very cradle; for he was but a young man
when he came to our Lord, and yet he says, concerning the commandments
of moral duty, I have kept them all from my youth. He sprung surely from
good parents; he had such instructions from them, and they such a
jealous and watchful eye over him, that he was kept from gross sins, and
was brought up in all the forms of godliness, and in the observance of
the moral law. Now Christ, considered merely as a man, loved the law of
God so well, that he could not but take pleasure in a person that
performed it, so far as that obedience reached. Virtue, in the mere
outward part of it, will command respect even from the vile and the
wicked: much more will the good and pious man pay honour to the practice
of it. There is something amiable in sobriety, temperance, charity,
justice, truth, and sincerity, though they may not proceed from the
divinest principle of love to God rooted in the heart.
4. He had given some diligence in seeking after eternal life, and had a
great concern about his soul. He came running to ask a question of the
biggest importance, _What shall I do to inherit eternal life?_ He was
convinced there was a heaven and a hell, and he was willing to do
something here to obtain happiness hereafter. He did not come with a
design to put curious and ensnaring questions, as the Sadducees did;
Mat. xxii. 23. but he seems to have an honest design to know the way to
heaven and happiness, for he went away sorrowful when he could not
comply with the demands of Christ. Though he thought he had practised a
great deal of religion, yet he was willing to receive further
instructions; _What lack I yet?_ Is there any other precept to be
performed, in order to entitle me to life eternal? Now our Saviour loves
to see conscience awakened, to see the springs of religion opened and
beginning to flow: A divine teacher conceives some hope of a man that is
willing to be taught, and ready to learn, and therefore he loves him.
This youth thought himself righteous, yet he did not think himself
all-wise; and therefore submits to farther instructions. Now it is a
pleasure to communicate knowledge to those that long to receive it; and
we pity them heartily when they do not comply with the necessary duties
that are revealed to them, through the charms of some strong temptation.
5. Add to all this, that he had many civil advantages by reason of his
riches, his authority, and his power. He was wealthy, and he was a ruler
among the people; which things, though they cannot in themselves make
any person amiable, yet when they are added to the former good
qualities, they render them all more lovely and more valuable; and that
because they are so seldom joined together. Dr. Goodman remarks very
ingeniously here, “that his concern about his soul, was not a sick-bed
meditation, for he was in health; nor a melancholy qualm of old age, for
he was young: nor was it the effect of his being discontented and out of
humour with the world, for he was rich and prosperous.” It is seldom
that we see a man in the prime of his days, possessing large treasures
and dominions in this world, that will seek after the things of another;
or that will shew due respect to his fellow-creatures, or practise so
much as the form of godliness: that when all these meet together, as
they did in this young man, they conspire to make him lovely in the eyes
of every beholder. But alas! this unhappy youth, furnished, as he was
with all these virtues, and these advantages, which our Lord beheld in
him, and for which he loved him, yet he lost heaven for the love of this
world. He refused to accept the proposals of Christ; he went away
sorrowful, for he had large possessions. And this naturally leads me to
the third head.
[If this sermon be too long, it may be divided here.]
III. Some remarks upon this mixed character; upon the folly, the guilt,
and misery of a man so lovely, and so beloved of Christ.
1st Remark. How much good and evil may be mingled in the same person?
what lovely qualities were found in this young man! and yet there was
found in him a carnal mind in love with this world, and in a state of
secret enmity to God. Our nature at first was a glorious composition of
all that was good. How has sin ruined human nature from its primitive
glory, and mingled a large measure of evil in its very frame! and yet
how has restraining grace kept our nature from losing every thing that
is good and valuable, and from becoming universally monstrous and
loathsome!
Let us take a survey of the world, and see what a mixture there is of
amiable and hateful qualities amongst the children of men. There is
beauty and comeliness; there is vigour and vivacity; there is
good-humour and compassion; there is wit and judgment, and industry,
even amongst those that are profligate and abandoned to many vices.
There is sobriety, and love, and honesty, and justice, and decency
amongst men that know not God, and believe not the gospel of our Lord
Jesus. There are very few of the sons and daughters of Adam, but are
possessed of something good and agreeable, either by nature or
acquirement; therefore, when there is a necessary occasion to mention
the vices of any man, I should not speak evil of him in the gross, nor
heap reproaches on him by wholesale. It is very disingenuous to talk
scandal in superlatives, as though every man who was a sinner, was a
perfect villain, the very worst of men, all over hateful and abominable.
How sharply should our own thoughts reprove us, when we give our pride
and malice a loose, to ravage over all the character of our neighbours,
and deny all that is good concerning them, because they have something
in them that is criminal and worthy of blame! Thus our judgment is
abused by our passions; and sometimes this folly reigns in us to such a
degree that we can hardly allow a man to be wise or ingenious, to have a
grain of good sense, or good humour, that is not of our profession, or
our party, in matters of church or state. Let us look back upon our
conduct, and blush to think that we should indulge such prejudices, such
a sinful partiality.
2d Remark. A man that has not true grace, nor holiness, may be the just
object of our love: for we find several instances and several degrees of
love were paid by Christ, the wisest and best of men, to a youth of a
covetous and carnal temper! one who preferred earth to heaven, and
valued his present possessions above those eternal treasures that Christ
had promised him.