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* ft
OVVELSI
OPENED- S
0-R, J*
^DISCOVERY OF THEj
j» NeareandDeare Love, ^w&w and J
f Communion betwixt Christ, and the «g,
* CHVRCH,and-confcquemlyb:twixtH>»» «§r
* and every beleeving Soule~j. *§•
I Delivered in divers Sermons on the fourth, fifth Jp
► and fixth Chapters ot the CA N TICLES. ^
\ By that ReyerendandfaitbfuU Uinifler of the Word, *j»
i Dr. S i B s, late Preacher unto the Honourab.e «£
Society ofgrayts-l»»t, and Matter of K*A«ww V
^ /Win Cambridge. ^
b Being in part finifhed by his owne pen in his life-time, ^ ja andthe reft of there perufedandcorrcaed by ^
& thofe whom he intruded vytth the pub- ^
f" inning of his B^rfc • Js
sg* Cant. 4. n. £§»
<%* Tkon haft ravijhedntj heart,my S'fl'r,my Sfonfe : Thou haflravi- ^ C§& Jhedmy heartwthoneof thine eyes, and with one chame of thy jjj^
€4
^P LONDON,
2 Printed by S-Or.for S^JJW, in the Old l Baily in ^ *f Greene- Arbour,at the Signe of the Angell. 1641. ^
«*
HONORATISSIMO DOMINO,
DOMINO
EDVARDO VKEXOMITI
MANDEVILLE,
SIV EM, FT
VERM NOBILITATIS
DEL1CIAS CANDORISNIVEM,
IN RES CH RI ST I, E T
ALIORVM COMMODA
EFFVSISSIMVM,
SUSPICIMUS, COLIMUS;
V N A ^JV £,
CONCIONES HAS IN CANTICA
POSTHUMAS
IN
AMOR1S GRATIAM QV O AVTttO-
RBM IPSE.COMPLEXUS EST NO-
STRjEQJ IN Dnem ILLIVS MERI-
T I S S I M ^ OliSREV/\NTIA T E S T I MO N IV M
Thomas Goodvvini
Philippys Nye.
»?*
v v * \3L * • * > v v * v 9
To the ChriUian Reader.
H E pcrufall of this Book eye- ing committed unto me by an antient and a faithfull friend of mine, I found it(I confeffej fo full of heavenly treafurc, and fuch lively expreffios of the unvaluable riches of the love of Chrift toward all his poore fer- vantsthat fue and feeke untohim,thatI fent unto the godly and learned Autho r earneftly intreating him to publilh the fame judging it altogether unmeet that fo precious matter (hould be concealed from publike ufd When,he excufed him* felfe by undervaluing his owne meditati- ons • but withall figmfied his defire of the Churches good, if by any thing in his works it might never fo little be promo- ted,! could not but declare my felfe in re- commending this Treatife, as a very pro- fitable and excellent help both to the un- dcrftanding of that dark and moft divine
A Scrip-
To Pot Reader.
Scripture, and alfo to kindle in the heart all heavenly affections unto lefusChrift,
Itis well known how backward 1 am, and ever have been to cumber the Prefle, but } et i would not be guilty in depriving the deare children of God of the fpirituall and fwcet confolations, which are here very plentifully offered untothetru
And the whole frame ot all thefe Ser- mons3is carried withfuch Wifdome,Gra~ vity,Piety3Uidgement>& Fxperience3that itcommendsitfelfunroallthataregodly wife : and 1 doubt not but that they lhall finde their temptations anfwered , their fainting fpir its revived, their understan- dings enlightned>and their gracesconfir- med, fo as they (hall have caufe to praife God for the worthy Authors godly and painfull labours, And thus defiring the Farher of all mercies,and the God of all comfort, to bleflfe this worke to the con- folation and edification ofthofe that feek his favour, and defire to feare his holy Name, I reft,
Thine in lefus Chrift, J. Do J.
A Table of the chiefe heads and Contents of the following
Sermons in this Books.
HE Introduction, pa£**
I 7 here is the fame regard of the whole Church , and of every particular member, in regard of the chiefe fl pnviledges and graces that accom- pany fafoation, p 5 K_/ill creatures ft and in obedience to Cbritf, p,y The amies that Chrift takes with his Church may feeme contrary hut by a wife ordering alt agree in the wholfome iffue, p. 7 In what re/pecJs the Spirit of God is compared to windy p.p In what re/pefifs we need the blowing of the Spirit,
p.i2
In what rtfpeBs the Church Is compared to a gar den }
p.13 Chriftians fhould walke as men of a fevered condi- tion from the world, p. 1 5 Chriftians planted in Gods Garden fhould be fruit - fM, p. 1 6 God cares for, and proteffeth his Church, p. 1 3
Aa 2 We
N
-
The Contents.
I
We-mcdnot only grace to put life into us attbefirjl, 1 but Itkewife graceto quicken and draw forth that ! hfewehtve, p. 19
// is not enough to be good our felves, but ourgoodnes mutt flow out , p. 19
i Where once God begins he goes on, and adds in ccu- ragemtntto encouragement, to maintain new fet- ters up in Religion, p»2 o Wherefoever grace is truly begun J here is fill a fur- ther depreofChrifis pre fence , p.21 A gracious heart is privy to its owne grace rvhen it isin aright tempered fo far re & it is privy , is bold with Chriflin a frveet and reverend man- ner, p.2$ It is the duty anddifyofition of the Church ofchrifi topleafe her hits band, P*24 The Church gives all to Christ, p. 2 6 Comfort in the wants and blemtfhes of our perfor- mances, p. 2 5 Jherefoiution of the whole f ft chapter of Camichs,
p.28 The ordi r of Gods hearing his Church, p. 3 o
God makes us good,fiirres up holy defires in us, and then an fivers the deftres of his Spirit in /# , p.30 Why God hearts our prayers, p.31
Cafes wherein one is unfit to pray* p.34
How to know when God heares our prayers, p.j 6 Ckn ft vouch fafes his gracious prefence to his chil- dren upon their defire oftt, p. 3 7 The Church is carried from defire to deft re after the prefence ofchrifi, p(j g ; ! How to kn*w that Chrift is prefent in *$> p. 3 9 \ J When
The Contents*
Where Chrilt is prefent , there Heaven is in feme de» J gree, p^o
J Havmg Chriflsprefence we nttd fear nothing jp.^x Cbnfl is cur Brother % p . 4 2
The Churches roy all descent , p 4 £
The Church is the Spoufe of Chrifi, p. 45
Refemblances betwixt the temporal I and ffirituall marriage, p.q5
The comfort of Chrifi being our husband^ p.48 Chrifiians bew% the Spouje of ChrtH fhould labour fir chafie judgements and affections, p.59
Our affections are as their objects, p. 60
How to know whether we be effcufedtc chrifi or not,
p.5o Encouragement and direction to thofe who are mt yet in Chrtfi. p.62
God accepts of the graces of his children, and de- lights in them, p. £4 Encouragement 1 0 be much in holy duties, $.66 Our care mufl be to preferve our (elves in a good efiate free from the guilt of any fin, p. 66 Chnfl when he comes to a foul comes not empty ,p.6y Exhortation to have communion with Chrifi, p.<58 We ought to rejoyce in the comforts and graces of others.andofour fclves, p>"?o There is a wutuall feaffing betwixt Chrifi and his Church, p. 7 1 Refemblances betwixt corporal! feast $ .and the fe aft Chrifi maketh us ofhimfelfe, p. 7 2 What we (hould bring with us to the feasJ Christ makes us, p. 7 7 Themeanes toprocure an apfctiteto Chrift, p.77
K^yi a $ K^itl
The Concents.
K^ill kinds and degrees offrtendjhtp meet in Chrift towards his Church, p. 3 a
Altherequtjitsto make up true ftrtendftup are found in Chrift, p.82 I
Frtendjinp of Chrift isfweet andconflant, p, 84 The ft ate of the Church and every Chnsiian is fob- \ jec? to (pirttitall alterations, p.8> '
Where coruipt son is not throughly purged , and a, \ care full rvat chkept overt he foulcjherc after are- cover y mli follow a more dangerous d/ftemper, '
p.8<5 jt is the difpofition of Gods children to be ingenuous in opening their flats to God, p.S 7
A "radons Joule is abafedfor leftfer defect's, p. 8 9 What meant by the fleep of the Church, p. 90
ihe refemblances between bodily and ftirituallftecp in their caufes ,effet1 s >and dangers , p. 5? 1
Security and jleepineffe of the Church in Conftan- tincs Ume^ - p. $5
The judgements of be ft men cannot alwaies be fafeiy relyedon, p. 9 7
Sleepineffeofthe Church in thefe latter ages, p.p R Signes ofajleepy efiate, 1?99
CM otives againftjlecpinefie, p. 1 o 1
Kyi Chrifttan may know how it is with himfelfe, though he be mixed with fie jh and Spirit , p 1 o 7 We fhould/ts well acknowledge that which is good, as that which is evil I m our hearts^ p. 1 c 8
The good that the Church retained in her fteepj con- dition, p. 108
Cods children never totally fall fir em grace, p. 1 1 2 A Chrifttan is what his heart and inward man is., p. 1 1 4. Viffe-
The Contents*
i
Difference between a Cbriflian and an hypocrite,
p.n?
A waking ft ate is a blefftdftate, p. 1 1 7
Meanes how to preserve our foules in a waking con- dition in drowfie times, Vll7 Chrtftians mvsJefpeciaHj be watchfull in the ufe of liberty ,andfuch things as in thcmfelves are law- full, p. 115? The excellency of a waking Chriftian , p . 1 2 5 TrueChriftians are difcemed by ajpirituall tafle in hearing Geds Word, p . 1 2 o Pjpiffs objeffionjlow flmld we know that the word is the Word of Godtanfwcred, p. 1 2 5 Why fo many Apoftatiz,e, P«I27 AChriftian is fenfible of all the blejfed helps he hath to filiation, \ p.128 The difference between the fietp of a Cbriflian and dead fteep of natural I men, p.128 Chrift fill defires a further and further communion with his (fhurch, p. 1 2 9 The caufe of Chrift s ftrangenes to m is in our fe Ives,
p.rjo Chrift takes not advantage from the firms of the Church to leave them altogether, but makes fur- ther and farther love to them, p. 1 3 o How Chrift is (aid to knocke at our hearts, p. 1 3 4 1 Why Chrift knocks whefrke hath power to open to himfdfe, p. 140 The heart of a Chriftian is the houfe and Temple of God, P«*43 Bow Chrift can come into thefoule, p 1 4 3 How we may know whether Chrift dwels in our hearts } pa 44 i^A a- 4
We
The Contents.
We arc to cherijl) all the good conceits wc^canof
Chrift, P-<45
The woe full eft ate ofthofe voho entertaine not Chrift
knocking at the doore of the. r hearts, p. i 45
That (thrift hath u fed all kind of knocktngs to this
Nation, p. 14S
C on fi derations enforcing us to entertaine thrift, '
p.150 I That thrifts knocking is especially by the Miniftcry ' I oft he Word, p.15 3
7 here are none in the Church but haw bin allured at feme time or other to come in% p.15 ^ I
Encouragement to pray for the Church, p. 15 6 \
Chrift hath never enough of his Church till he hath it in Heaven, p.15 8
Thefufferwgs of Chrift in himfelfe and Mint fters , ,
(fbri (Is patience to us fhculd make us patient under Gods correction* and in our dealing with others, '•
p.161 1 The Church ofGodis Chrifls fifttr andfpoufejp.iGi The grounds of Chrift s fteciall love to his Church and children, p 164
No foiling love out of the Church, p . 1 6 5 \
Properties of Chrifts love to his Church, p. \ 6 7 ;
Wiictfar Chrift cannot fee matter of weaknefeand finfulneffe in h s Church , p. 1 6 8
How to know Chrifl loves us in a peculiar m.rnncr^
p.170 Reproofeofthofe who love nw Gods children , p.172 Why Chrifl cals his Church his lovey P*74
An argument to prove the ft ability of the Saints and
the
The Contents,
the joules immortality , p. 1 7 7
Hew tranjeendem majefiy and infinite love dwelt - together wchn (I, p.*77
Why the Holy -Ghofi appeared 'in thejlape of a Dove at ChriHs Baptfme^ p. 1 79
Church why compared toaD ove , p. 1 79
Troperties of a Dove refiembledto the Church.p.iSo What defence Cods Church hath whentt is perfec- ted, P«l85 That Cods Church hath alwayes a refuge in God in the worft times, p. 2 8 € How the Church is fiaid to be m defile d, p. 1 8 7 How Chn ft s right ccujneffe riot being in the Church may yet be (atd to be the Churches, p. 1 g g How we being firmer 's may yet befaidto be and, fled^
p.iSp Chrifts love to 11s fhoidd?nake u* love him againe,
P-iP3
Direction how afflicJed in confidence are to judge of
them f elves, P-TP4
Christians are not to wrong themfielves with falfe judging of their e Hates , p 1^7
It u not an eafie thing to bring the fioale and Chrisi together into near fiellowfhip, p,z 00
Vol fie reafons , excufes ^and pretences hinder commu- nion with Chrijl, p. 2 o 1
Excufes of the flejh to hinder our communion with Chrijl \ anfw ered, p , 2 0 2
Excufes of wordlings to hinder thtir communion with Chrifv anfwered^ p. 2 04
Caufesofthe falfe pretences andexcufies which hin- der many from holy duties, p. 2 o 7
Helps
The Contents
Helps to keep us from putting off and delaying holy \ duties by falfe reafons anaexcufes^ p . 2 1 2
J That Chrifldoth ufe Sometimes to leave his Church and children, P2i4
Ends why Chriji leaves his children. p. 2 3 7
Chriftiam waning comfort are net to be cenfured,
P 24°
We are to pre fare for defertion \ p 2 4 1
Tbecaufeofchrijls wttb-drawtng comfort fom w$ re/Is in our felves, p. 2 4 r
C/^//? #£W/" altogether leaves the Church, p . ? 4 4. Chriflsg race is the caufe of our grace , p . 2 4 5
Wefnde experience of the grace of chri ft effect ally when we fir up our felves to endeavour, p. 246 Gods graces are fweet, P-247
Outward meanes without the Spirit ofchrift are in- effectual, p^49 I Chri ft ahvayes leaves feme grace be fore he offer* to part, p. 250 Sins ofomiffton bring griefe andfhame, p . 2 5 3 Chrift hath our affeliic-ns in his government^. 25^ Clnftis wonder full in his Saints and inhtsgood- neffe towards them, p. 2 5 7 7>#//? of affetiion will difcovcr it fife in outward expreffwns, p,2do TheWord of Chrift though for the prtfentit be not effectual I j et afterwards it will be, p . 2 61 Chrift fo leaves his children fometimes that their hearts fade them for want cfhis pre fence, p. 2 63 Caufe s of the fainting offfhriftianfoules^ p . 2 6 4 T^ difference between the true childe of God and others, pr66
Chrift
I
The Contents,
'
chnft is many times prefent with the Church when
fie finds and fecks it not, p.iSp
How we are to judge of our felves in a dead estate,
p.271 We fiould defend upon Chriji when hefeemes abfent
from us, P>2 72
How to know Godheares our prayers 5 p .2 7 5
T>irec~tior>$ how to carry cur felves when we pray without fuccefiyCrin any ejiate of deferu on, p. ^75 It is no eafie thing to be a found Chnflian p • 2 7 7 Governours of the Church and fate compared to
Watchmen, P*278
Rcafons why Godufeth Watchmen, p. 2 79
Heow the Church was wounded by the Watchmen,
p. 280 How the Churches vaile is taken away , p. 2 8 1 Why the Watchmen are the wonders ofthtdhurch,
p. 282 We are not to thinke the worfe ofanj for the difgra-
ces of the time, p.285
True gr ace gr owes up with difficulties, p.2 89
ifwe find not comfort %n one means we mujl have
recourfe to another. p. 2 9 o
Refemblances between Hicrufalem and the Churchy
p.ipo How to know we are daughters offer ufalem, p. 29 2 We are to defire the pray ers of others^ p. 2 9 q
Love-ficke what it is, p« 2 9 6
How to know wearefickeoflove to ChriB, p.2 97 How is the church Jaid to bee thefairejl among
women^ p«3°7
In what re (bells the Church eds her felfe blacke,
p.3 0% •
There
The Contents
.There is a wondrous force in the examples of Chri-
fiians to ftir up one another, V*ll3
The excellent ufe ofholj conference^ p . 3 1 6
. Chrifliansjhould be tnqmfitive, p. j 1 8
Whence comes the Churches fairencfe under fuch
feemtng foulenefe and di (grace , p . 3 2 1
I How we are to judge of Cods people under feeming I difgraces, p 3.J2
Cbri fiians are to improve the gifts of others by jgup.
fiions, P'3 4
Our endeavours mufi be to make Religion lovely 7
p.325 There is no envy in ftintuall things, f.316
Chrifi is a mo ft be ami full perfon, p . 3 2 8
Chriji as he is beautifulland good,(ohe is beyond all
compartfon good, p . 3 3 o
Chrifi only was a King, Priefi,and Prophet , p. 3 3 1 Chrifts tranfeendent excellencies Jerve to draw
thofe that arc not yet in Chrifi unto him, and to
comfort thofe that are in Chrifi, p.3 $ 8
1 he defter ate folly of moll men whochufe bafetran-
(itorj things, and refuse chrifi, p.3 39
Chrifi ians ought to make Chrifi the rule of their
choife in ot her things , p . 3 4 3
tjittanes to in able us rightly to value Chrifi and
highly to efieeme of him, P * 34 4
There is fomewbat of God tn every creature?,
P-35I Why the Church is fa exacT; in parti cularifing her
Beloved, P*35?
Why Chrifi is fetout by an head of gold, p 3 5 6 Chri fiians fhould be futable to Ch.ifi their head,
I
The Contents,
Why Chrifi is fiidto have Doves eyes, p.3 6 0 The manifestation of ftjrift to his children by his Spirit in any of hit ordinances is afweet and de- delight full manifeflation , p. 3 $ 2 Chrijls doctrine is fveet an A found, V*3&5 k^A II Chrijls actions are precious , p. 5 6 5 The be ft difcovery of our fate in grace is by our af- fection to the Word of Chrift^ p- ? 7 o Chnft every way confidered is altogether lovely,
P*37? Christ in his loweft abafements for m wm mofi
loveb> m , .„ , , ]■• P'374
We are to rejl upon Chnfts obedience and right eouf-
neffe, p. 3 75
Our bejt affections ought to be fet upon Chrtjl^
p.376 How to know whether we love Chrijl, V*lll
Means whereby we may beinabledtolove and high- ly efieeme ofchrfft, J p 3 84 Ends why the Church in general! and particular fets forth the excellencies of Chrift, p.3 8 8 Grace though it be never fo fnall atthefrjlyetit is growing ftt 11, p*39& Vfually God works with the means, p. ^ 9 8 How to be happy inftruments to convert others,
p.401 That wh'uh mo$ ftirs up holy affections to feeke af- ter Chrifttts the large explications of his excel- lencies, p.402 In what reflects Christians are compared to Ltllies,
p. 4* 7
Comfort to Gods people again]} all theit ill c nkr :
\ ana wants, p.^oS Chrtjt
?
The Contents
drift will not be long abfent from his chnrcb>
; We are to wait and never to give over picking of Chrifl, P*4l3
There muft be union of ptrfons tt Chrijl before before there can be communion with him^ p.4 1 6 From the union of our fcrfonsto Christ comes com- munion of aU other things, p.4 1 7 What thefe words imply, I am my B w loved s and my -Beloved is mine, p-4*9 Caups why Godabpnts himfelfe from his children,
p.425
Whenufually Chrift retumes after deprtion, p.425
How Chrift comes 1 0 be ours , p, 4 2 7
The riches of a Chrift* an that has Chrift to be his
pert 1 on, p. 42 7
Chrift tans having Chrifl for their portion flcould
be contented mthth&r outward condition what-
foeveritis, p. 42 8
Why fometimes we want outward things being in
Chrift , p-4^9
How we are Chrifls Bdoved, p 43 0
Sufferings of the Church are to conforme her to
Chrift her Hus band, p , 4 3 2
The fveetefl communion with Chrift is under the
greatefi croffes, P 4 3 ?
Our giving our (elves to Christ is afure evidence
that we are Chrifls, p. a 3 4
Howtoanfwer Satan when he tempts us to fin or
dcilaive^ p.4? 6
Reafons why Chrifl muB be given to us before we
can give our felves to him, p.4 5 8
Di-\
The Contents.
Direction how t$ be t naked t$fay,l am my B. lo- ve Sondmy Beloved as mmc, P*444
7 he excellency of a Chrifiian walking in divine light above other men, P 47§
Exhortation and encouragement for thofe who are not yet in Chrijl to come in, p 478
Jhofe who have given themselves up to Chrijl
ought not to he dijc our aged fir their infirmities,
p«4?oj
' We mufi I ah cur to comprehend the hvc of Chrijl to
us which mil in able us to fujfer willingly and
cheerfuly, p 4S1
Chrijl feeds his Church and fee fie in fatfafiures,
P-4*3 Chrijl feeds as well as breeds, p. 46 6
Reafms of the necejjity of our continuall feeding in
ChriHtarity, p»4^7
Chrijl feeds his people plentifully and fveetly ,
P468 Happinefe ofthefe times wherein there is fuch plen- ty cf (pmtuall food, p 4 6 9 The fweetneffe of onrlives is not loft by becomming religions, p 470 Bow to get hungry appetites to the Sacrament,
p.494
-
>J\ *$- >JV
SERMON I.
Cant. V. I.
I am come into my Garden, my Sifter, my Spoufe, I have eaten my hony -combe with my hony : I have drunke my wine with my milke $ Eat 0 friends , Drmke,yeadrinke abundantly ,0 beloved I
Therbookes of Solomon lie
more obvious and open ro
common undcrftanding^but
as none entred into the Holy
of Holies ,but the High Trie ft,
lo none can enter into the
myftery of this Song of
Songs , but fuch as have
more near Communion with chrift. Songs, and
especially CM arriage- Songs , ferve to exprelTe
mens owne loyes 3 and others praifes. So this
Booke containes
The mutmll loyes, and mutual I Praifes betwixt
Chrift and his church.
And as chrift and his church are the greatcft
perfons that partake of humane nature,fo what-
B foever
Introduction*
Levitt
i
Eph«$.i9.
A Song of Solomon.
foever is excellent in the whole world, is bor- rowed to fet out the excellencies of thefe two great Lovers.
It is called Solomons Song ,' who next unto C^r//?,wasthegreateftSonof^T//^w^ that ever j the fhttrcb bred : whofe underftanding,asitwas j large as the fand of the fea;fo his affe&ions5efpe- j daily that ok Love was as large : as we may fee by his many wives,& by the delight he fought to take in whatfoever nature could affoord. Which affe&ion of Love in him mifplaced3had been his undoing, but that he was one beloved \ of God 5 who by his Spirit raifed his foule to lovely Objedb of a higher nature. Here in this argument thereis no danger for the deepeft wit, or the largeft affe<5tion(yea oiaSoloinon)xo over- reach:for the knowledge of the love ofchrift to j his church M above all knowledge. The Angels \ themfelves may admire if, though they cannot comprehend it. It may well therefore be called the Song of Solomon • the moft excellent Song,o£ \ a man of the higheft conceir,anddeepeftappre- ; henfion, and of the higheft matters, The Inter- cottrfe betwixt chriji the higheft Lord of Lords ^and his heft beloved contracted Svoufe.
There are diverfe things in this Song, that a corrupt heart (unto which all things aredefiled) may take offence • but to the pcre all things are pvreSucha finfull abufe of this heavenly booke is far from the intention ofthe holy- Ghoft inir, J which is by ftoupinglowto us3 to take ad van-, tage to raife us higher unto him , that by taking
advantage
A Song of Solomon
3
advantage of the fweeteft paflTage of our life {Marriage) and the moft delightfull afFe&ion (Love)mthc fweeteft manner of expreflion(by a Song) he might carry up the foulc to things of a heavenly nature. We fee in Summer, that one heate weakens another -y and a great light being near a little one, drawes away and obfeures the flame of the other : fo it is when the affedtiens are taken up higher to their fit Objed, they die unto all earthly things, whilft that heavenly flame confumes and waftes all bafe afFedions and earthly defires. Amongft other wayes of CMorttficatien,xhac be two remarkable :
i. By imbittering all earthly things unto m, whereby the afftftions aredeadedto them*
2 . Byfhexving more noble, excellent,^ jit objeth. That the foul ifliiing more largely and ftrong^ ly into them5may be diverted,and fo by degrees die unto other things. The holy Spirit hath chofen this way in this Seng, by elevating and raifing our affections and love, to take it off from other things, that fo it might run in its right channel!. It is pitty that a fweetftreame fhould not rather run into a garden, then into a puddle. What a fliame is it,that man having in him fuch excellent affe&ions, fis Love,Iey , Delight ,(tiou\d cleave to durty bafe things that are worfe than himfelfe, fo becomming debafed like theme' ThereforetheSpirit of God, out ofaiercy and pitty to man, would raife up his affections, by taking comparifon from earthly things,leading to higher matters,that onely deferve Love Joy,
B 2 Delight,
Simile.
Simile,^
Twq efpecia.lt wayes ofmrti- Haition,
A Song of Solomon.
Veligbt,and Admiration. Let Gods ftouping to us,occafion our rifing up unto him -, for,hcre the greateft things, The Myftery of Myfteries, the Communion betwixt Chrifi and his church, isfet out in the familiar comparifon of a (Marriage, thatfo we might the better feeitintheglaffeof acomparifon,which we cannot fo dire&Iy con- ceive of,as we may fee the Sun in water, whofe beames we cannot fo dire&Iy look upon : Only our care muft be, not to looke fo much on the colours 5asthe Piffure-^md not fo much on the Pi- Burets on the Per fen it felfe reprefented:that we looke not fo much to the rcfemblance, as to the Perfon refembhd.
Some would have Solomon by a Spirit of Pro- /?^^y,totakehereavievvofallthetime,fromhis Age to the fecond comming of Chrift : and in thisS0#g*,asin an abridgement, tofet downethe feverall Pajfages and Periods of the church, in fe- verall ages, as containing diverfe things which are more correfpondent to one age of the church than another.Buthowfoever this Song may con- tain(we deny not) A ftory oftheQhurch in fever all ages-.yzx. this hinders not5but that mo ft parages of it agrees to the ftirituall ft ate of the church in eve - ry age-^% moft Interpreters have thought. In this Song there is,
i. Afirongdefire of the church of nearer Com. muni$n with Chrifl^andthen,
2 . Some declining againe in affe'dion.
3 . After this we have Her recovery and regain- ing againeofLove 5 after which,
4. The
A Song of Solomon,
5
/
J
4. The church fals again into a declining ofAf fection,whereuponfollowe$ a further ft range*
neffe of chrift to her then before^ which con- tinues untill,
5, That the church perceiving ofchrijlscon- ftant tffefiion unto her, notwithftandmg her unkind dealing-recovers and cleaves j after to Chrift than ever before ,Clwp.3.
Thefc paflages agree to the experience of the beft Chnftians in the ftarc of their owne lives. This obfervation muft carry ftrength through | this whole Son?- Ttm,there is the fame regard of } ^Obfirvan
7 7 1 ^7 / 7 r ■ 1 7 • I onfortheivJpole
the whole Church ,and of every p articular member in , sorg, regard of the chicjeft priviledges and graces that accompany falvation.Thcrc is the fame reafonof every drop of water, asof the whole Ocean&W is water$and of every fpark of fire,as of the whole Element of fire,all is fire;of thofe Hemogeneall bodies, as we call them, there is the fame re- fpedl of the part,and of the whole. And therefore as the whole fhurch is thejpoufe pf chrift, fo is every f articular (fhriftiamand as the whole church defires \ftili nearer communion with chrift, fodoth every ^particular member Rut to come to the words : I / am come into my Garden,8cc.
This Chapter is not fo well broken and divi- ded from the former as it might have bin^for it were better and more confequent, that the laft Verfe of the former Chapter were added to the beginning of this.
Cant. IV. XVI.
i^4wake9 0 North-wind, and come thou South, \
b3 '
Anfa>.
Av>ake,0 North-wind.
blow upon my Gardens bat the Spices therofmiy flow outlet mj Beloved come into his Gardened eat bis pie afant fruits.
And therforcby reafon of connexion of this Chapterwith the former Verfe, wewillfirft fpeake fomwhat of it briefly,only ro make way for that which folio wes. The words containe,
i. ^yi turning of Chrift s Jpeech to the winds to blow upon bis Garden ? with the End why i That the Spices thereof may flow out.
2. Wehaveanwvitation ofchrift by the church, to come into his Garden, with the End, To eat htspleafant fruits.
It may be a Queftion, whether this Command be the words of chrift ^ ox the deftreofbis Speufe. The words are fpoken by Chrift, becaufe he cals it (My Garden) and the church after invites him to eat of{H is)pleafant fruits ,v\oi oi(Hers) yet the wordsmay be Y\]icv?ife,anavfwert0aformer fecret defrre of the Church $ whereof the order is this. The flmnh being fenfiblc of fome dead- nefle of Spirit 5 fecretly defires fome further quickning. C^ft ^cn anfwers thofe defires,by commanding the winds to blow upon her, For5 ordinarily chrift firft ftirs up defires, and then, anfwersthe defires of his own Spirit,by further increafe,ashere.
Awake boa North-winded come thou South, md blow up on my Garden, &c.
Fori he firft Point named, we fee here, that chrift fends forth his Spiri:3wirh Command ro zMmeanes, under the nam? of Narth and South-
wind, \
Awake^ 0 North-wind.
wind, to further the fruitfulnefie of his church.
The windls natures fanne, what winds are to the Garden, that the Spirit of chrifi, in the ufe of meanes»istothe foule. Fromcomparifon fetcht from Qhrifls commanding the winds^we may in generall obferve, That all Creatures fund fin obe- dience to chrift, as ready at a word, whenfoever he fpeakes to them. 1 hey are all as it were aueep un- till heawakes them.He can call forthew/Wout of his treafures when he pleafes, he holds them in his fift.
Which may comfort all thofe that are (fhrips^ that they arc under one that hath all creatures at hisbecke under him,to doe them fervice,and at his checke to do them no harme, This drew the Difciples in admiration to fay, What manner of man is this, that even the winds and the Seas obey him? And cannot the fame power ftill the winds and waves of the Churches and States, znd caufe a fuddencalme^ffastheDifciplesJweawakehim with our prayers.
Secondly, we fee here, that ChriB fpeakes to winds contrary one to mother ,both in regard of the coafts from whence they blow,and in their qua- lity .-but both agree in this>that both are neceffa- ry for the Garden : where we fee, That the courfes that chrip takes, and the meanes that he ufes with his Church, may feeme contrary, but by a wife orde- ring all agree in the wholfome ijjue. A prosperous and an affii&ed conditional contrary, amilde and afliarpcourfe may feeme to crolfe one ano- ther. Yet, fweetly they agree in this,that as the
B 4 Church
Obfervation from Chrifts commanding the winds. "
Vfe.
Mat.8.27.
Obfervation fionthecon* trary blafts ofvoinds.
8
i Cor. 3*i i. Rom.8.38,
Vfei.
1.
Revel. $.1.
Awake>0 North-wind^
Church needeth both, fo Chrijl ufes boch for the Churches good. The North is a nipping wind, and the South a cherifbing wind, therefore the South- wind is the welcommer and ftveeter after the North-wind hath blownc. But howfoever, all things are oms^aulyApoUosyCephas^thingsprefent and to come Jife, death, &c. all things w or kc together for good to m^betng in chrijl.
Hence it is that the manifold wifedome of chrijl maketh ufe of fuch variety of conditions; and hence it is,that the Spirit of Qhrijl is mild in fome mens Minifterics,and {harp in others. Nay, in the very fame Minifter, as the ftate of the foule they havetodeale withall requires.
Sometimes againe, thepeopleofGodneedpur- ging,andfomtimesrejrefbing, whereupon the Spi- rit of God carries it felfefutably toboth condi- tions, and the Spirit in the godly themfelves drawes good out of every condition^ fure they are that all winds blow them good 5 and were it not for their good, no winds fhould blow upon them. Buc in regard that thefc times of ours, by long peace and plenty ,grow cold,heavy,and fe- cure, we need therefore all kinds of winds to blow upon us, and all little enough. Time was when we were more quick e and lively ^but now ithe heat of our {pints are abatcdjwe muft therc- jforetake heed of ir3 and quicken thofethings that are ready to die, or elfeinftead of the North and South mnde, God will fend an BaH-mndc that fhaHdrieupaI1.2sitis,//*£i3*ij.
Again, if chrijl can raife or lay, bind up or let
loofe
— —
-i
%
and come^O South.
loofc all kind of winds at his pleafure , then if means be wanting or fruitlefTe$# is be that fay es to the clouds, drop not, and to the winds blow not $ J Therefore, we muft acknowledge him in want I or plenty of meanes.The Spirit of cbritt in the ufcof means is a free agent, fometimes blowes ftrongly>fcmetimes more mildly, fomtimes not at all, no creature hath thefe winds in a bag at commandjand therefore it is wifedome to yeeld to thegales of the Spirit, though infomeother things (as Solomon obferves)it may hinder to ob- ferve the winds, yet here it is necefTary and pro- fitable to obferve the winds of the Spirit,
Now for the cleare underftanding of what we are to fpeake of,let us firft obferve,
i . Why the Spirit of God in the ufe of the meanes is compared 'ts wind. And then,
2 . Why the church k compared to a Garden : which fhal be handled in the proper place.
But firft for the wind. i. The wind bloweth where it liftetbjis icis,/<^.3.8.
So the Spirit of G od blowes freely , and ope-
ncth the heart of (ome, and powreth grace
plentifully in them.
2. ihewinde (efftecidHy the North-winde) hath a cleaning force ; fo the Spirit of God puigeth our hearts from dead works to ferve the living GW, making us partakers of the divine nature, 2 Pet i. '
3, The wind dijperfetb, and fcattereth clouds, and makes a feremty in the ayre. So doth the Spirit difperfc fuch clouds* as corruption and Satan 1
I'raife \
Ecd.fx.4,
In & bat Re-' Jpefts the Spu rit of God U compared to rolnL
io
Awake & Nortbuwind,
raife up in the foule, that we may clearely fee the face of God in lefus QhriH.
4. The wind hath a cooling and a tempring quality > and tempers the dtflemper of nature : as in fome hot countries there be yearely Anniverfarie windswhichblowatcertaine times in Sum- mer, tempering the heate. So the Spirit of God allayeth the unnaturall heats of the foul in fierie Tcntations > and bringeth it into a good temper.
5 . The wind being fubtil fear cheth into every corner dndcran). So the Spirit likewife isofafcarch- ing nature, and difcerneth betwixt the joynts and the marrow, betwixt the fkfli &thefpi. rit,&c. fearching thofe hidden corruptions, that nature could never have found out.
6. The winde hath a eherifbing and a ffutitfying force. So the Spirit is a quickenmg and a che-
rifliing Spirit, and makeththe heart which is as a barren wildernef!e,to be fruitful!.
7. The wind hath a. conveying fewer offaeetfmels in the ay re, to carry them from one to another. So I the Spirit in the word conveyeth the feeds of Graceand comfort from one to another $ it drawes our what fweetneffe is in the fpiri's of men, and makes them fragrant and delighr- full to others.
8. The wind againe bear es downe all before it ^ beats downe houfts and trees y like the (fedars in Leba- w#,turnes them up by the roots, and layes ail flat.Sothe Spirit is mighty inoperation3there is no (landing before it : h brings downe
moun-
and come^O South.
mountaines, and every high thing that exalts it felfe5and layes them levell:nay,the Romane and thofe other mighty Empires could not ftand before it.
Fortbcferefpe&sandthe like, the blowing of the Spirit \s compared to wind. Forwhichend Chrift here commandsthe windsto
Blow upon his Garden. [To blowt&cc.l See here the order^linking.and concatinationofthingsone under another,to the profperingofa poore flower or plant in agarden± notonlyfoyleisneedfull, but ayre and wind al- fo,and the influence of Heaven : and God com- manding all, as here, the winds to blow upon his Garden. To this end as a wonderfull mercy to hispeop!e,it is fa\d>Hof.2.2 2. \^4ndit [ball come topajje in that day ,1 will he are faith theLord,! will hear e the Heavens ^and they f) all heare the earth ,and the earth pall heare the corne} the wine>and theoyle 5 and they [ball heare Iezreel. As the Creatures are from God,fo the order and dependance of crea- tures one from another : to teach us, notonely what to pray for, but alfo what to pray fitly for. Not only to pray for the dew of heaven, but al- io for feafonable and cherifliing winds. It is not thefoykykut thefeafonthat makes jruitfull&nd that from feafonable winds and influences. Sojn J]>i* rituall things there is a chaineofCmfes and Ejfeffs; Prayer comes from Faith>R$m 10. 1 ^.Faith from xhz Hearing of the. Word, Hearing ixomzPrea- cher : by whom God by his Spirit blowes upon the h:srr>and a Preacher from Gods fending Af the
God
II
Hon ager, fed anna* facit
filittM.
It
And blow.
In what Re* Jpcflswe need the blowing of the Spirit,
Exod.17.12.
Vfe.
I. 2.
God of Nature (hould but hinder and take away one linke of natures chaine , the whole frame would be difturbed. Well, That which Chrift commands here,is for the winds to
Blow upon his Garden. And we need blowing, our fpirits will be be- calmed els,and ftand at a ftay, and Satan will be fureby himfelf,andfuchasarehisbellowe^ $0 blow up thefeedsof finfull lufts in us.For,there are two fpirits in the Churchy the one alwayes blowing againft the other. Therefore, the beT: had need to be ftirred up,othervvife with Mofes, their hands will be ready to fall down,and abate in tbeir affe&ion.Therefore we need Blowing.
In regard of our naturail inability .
In regard of our dulnes and heavines cleaving 1
to nature occ aft on ally .
3 . In regard of contrary winds from without, ^ Sa- tan hath his bellowes filled with his fpirit, that hinders the worke of grace all they can, fo that we need not only chrift s blow- ing, but alfo his flopping other contrary rwtf^)thattheyblownot,2^'z/.7.i.
4, In regard of the eftate and condition ofthenew Covenant, wherein all beginning, growth, and ending5is from G race ,znd nothing but Grace.
5 . Becaufe old Grace, without a ft eft) fupply , will
not hold againft new crojfes and tentations. . Therefore when Chrift drawes,let us run after him^when he blowes,\ct us open unro him, It may he the la ft blaft that ever we Jhall have fiom him.
And
Blow upon my Garden.
H
Anjw,
And let us fet upon Duties with this encourage- ment, that chrifi will blow upon us, not only to prevent us,but alfoto maintaine his own Graces in us. But O ! where is this ftirring up of our felves,and one another upon thefe grounds i 'BuXjVhy is the church comparedto a Garden ? Chrift herein rakes all manner of termes to ex- preffehimfelfeandtheftateofthe Church, as it is to him, to (hew us thatwherefoevcrweare, we may have occafion of heavenly thoughts.to raife up our thoughts to higher matters. His Church is his Temple ^hen we are in the Temple, it is a field when we are there ; AGarden, ifwe walkeinaC/rfftfo* : ItisaKoz Spoufe and* Sifier, &c. But more particularly the c^r^isrefem- bledtoaGWb?.
i. Becaufe a Garden is taken out of the common
tvaft ground, to be appropriated to a more particular
I ufe j fo the church of Chrifi is taken out of the
; wildeinefleof this waft world, to a particular
! ufe. It is in refped: of the reft,as Gofhen to Egypt,
j wherein light was, when all elfe was in darknes.
| And indeed wherin doththe church differ from
other grounds, but that chrifi hath taken it in i
It is the fame foyle as other grounds are $ but he
drefTeth and fits it to beare fpiccs and herbs.
2. In a garden nothing comes up naturally $fit felfe, but as it is planted and fet : fo nothing is good in the heart , but as it is planted and fet by the heavenly Husbandman. We need not fow j ioh.i 5»**- the wilderncs,for the feeds of weeds profper na- turally ,the earth is a mother to weeds,buta ftep-
mother
fpeffs the Church is com- pared to a gar- den,
I.
2.
14
3
ReAfon,
Blow upon my Garden
Simile. I
mother to herbs. So weeds &paflions growfoo
rank naturally,but nothing growes in the (fhurch oficfclfjbntasicisfctbythchandof fori ft, who is the Author,Dreffer,and Pruner ot his garden, Againe, in Agar den nothing ufes to be planted but rvhat is ufefull and delightfull ; fothcre is no grace in the heart of a Chriftian,but it is ufefull ('as oc- c-afion ferves^bothto God and man.
Further, In a garden there are variety of flowers
and (pices; especially in thofe hot countries : io in
a Chriftian there is fomwhat of every grace : as
fome cannot heare of a curious flower, hut they
will have it in their Garden : fo a Chriftian can-
, not heare of any Grace, but he labours to obtain
i it,they labour for graces for all feafons and oc-
cafions. They have fox projperity ^temperance and
mirkty^for adverfity, patience, and hope to fuftaine
them. For thofe that are above than, they have
reflect and obedience^md forthoft under thcm7fn-
table ufage in all conditions of Chjiftiahicy. For
the Spirit of God in them is afemtnary of fpiri-
tual! good things^as in the corruption of natui e,
'before the Spirit of God came to us, there was j
the feminary ofall ill weeds in us;fo when there I
is ".new quality and new Principles put in us, !
therewith comes the feeds ofall graces.
Againe, ofall other places wewofl delight in cur gardens to tvalke there^ and take our pleafure, and 1 take care therof, for fencing,weeding, watering/ and planting. So Chriftschiefe care and delight is for his Church : he waiksinthemidftof the (even golden candleflickes • and if he defend and
pro-1
Blow upon my Gardtn.
te& States,it is that they may be a harbour to his Church.
And then again, as in gardens there had wont tohave fountains znijlreames which run through their gardens : as Paradife had foure ftreames which ran through it ; So the Church is Ckrifts Paradife-, and his Spirit is a fpring in the midftef ; ir,to refrefh the fcules of his upon alJ their fain- tings, and fo the foule of a Chnftian becomes as a watered garde**
So zKojbeir fount aines were Jealedup : fo the joyes of the Church and particular Cbriftians, are as as it were fealedup, o/ ft ranger "it is faidj JhaUnot meddle with this joy of the church.
Laftly, A garden ft ands alwayesin need of wee- ding and drejfng 5 conrinuall labour and cod muftbe befto wed upon k 5 fomctimes planting, pruning and weeding, &c. So in the Church and hearts of Christians, Chrift hathalwayesfome- what to do, we would elfe foon be over-growne and turne wilde : In all which, and the like re- fpe<5ts,Chrift calleth upon the winds to blow upon hisgardtnt
If then the Church be a fevered portion,then3 Wefmtld walke as men of a fevered condition from theworld,notas men of the world,butas Chrifti- ans, to make good that we are fo, by feeling the graces of Gods Spirit in fome comfortable mea- furc>that fo Chrift may have fomthing in us,fhat he may delight to dwell with us,fo to be fub jtcS to his pruning and drefling. For, It isfofar from king an ill fignejhat chrift is at coft with mjnfol-
lowing
»5
6.
„ 7-
Cancan,
rev. 14,10.
8.
Vfii.
\6
Blow upon my Garden .
lowing us with afflitiionjkat it is rather afurefgne of his love. For the care of this blefled Husband- man is to prune us fo, as to make us fruitfull. Men care not for heath and wildernefle where- upon they beftovv no coft:So when God prunes us by crofTes and affii<5tions,and fo wes good feed in us,it is a figne^he meanes to dwell with us, and delight in us.
And then alfo, we fhould not ftrivefo much for common liberties of the world that common people delight in, but for peculiar graces, that God may delight in us as his garden.
And then let us learne hence, not to defyife any nationorperfon, feeing God can take out of the waft wildernefle whom he will, and make the Defart an Eden.
Againe, let us blefle God for our felves, that our lot hath fallen into fuch a pleafant place, to be planted in the Churclr the place of Gods de- light. 5. And this alfo fhould move us to be fruitfully for
men will endure a fruitlefle tree in the waft wil- dernefle5but in theirgarden who will endure it * Dignity fhould mind us of duty. Itisftrangetobe fruitlefle and barren in this place that we live in, being watered with the dew of Heaven, under the fweet influence of the meanes. This fruitlefle eftate being often watered from Heaven, how fearefully is it threatened by the Holy-Ghoft? Heb.6.3. I that it is neare unto curftng and burning /For inthis cafe,vifible Churches, if they profper not,God will remove the hedge, and lay them waft, ha-
Vpon my Garden*
\y
ving agardentKc where. Sometimes Gods plants profper better in Baby Ion, than in Iudxalx is to be feared God may complaine of us, as he doth of his people, Ier.i. 21. I have flamed thee a noble vine, how art thou then come to be degenerated? If in this cafe we regard iniquity in our heart, the Lord will not regard the beft thing that comes from us>as our prayers, HeB. 12.18 .Heb. 1 3 . We miift then learne of himfclfe, how and wherein to pleafe him. Obedience from a broken heart is the beft facrifice. Markein Scriptures what he abhors,what he delights in : we ufe to fay of our friends,would God I knew how to pleafe them: Chrift teacheth us, thatwithoutfaithitisimpojft- ble to pleafe him. Let us then ftriveand labour to be fruitfull in our Places and Callings • for it is the greateft honour in this world, for God to digni- fie us with fuch a condition, as to make us fruit- full. We muft not bring forth fruit to our felves y as God comyhxnes of Ephr aim. Honour yRiches^nd the like, are but fecondary things, arbitrary at Gods pleafure to caft in,bu? , to have an active heart }fruit full- from this ground -,that God hath plan- ted us for this pttrpofe, that we may doe good to man- kind.fhi sis an excellent confi deration not toprophane oar calling. The blefled man \% faid to be, a tree planted by the waters f.de^ that brings forth fruit in duefeafon-) but it is not every fruit, not that fruit which CMofes complaines of, Beat 3 2.32. The wine of Dragons, andthegaUof A (pes 5 but good f ruir,as Iohn fpeaks, Every tree that bringeth not forth good fruit j$ hewne down, and caft into the f re.
C Laftly,
Serm.I,
Heb.H.5.:
Hof.io.l*
Mac;. 10.
i8
Se rm.I« 6.
Zach.i.;,
R.CV.21.I.
That the Spices thereof may flow ouu
Laftly,ia thatthc Church is called Chrifts^r- den, this may ftrengthen our faith in Gods care and proteihon. The Church may feemero lie open to all incurfions, but it hath an invifible hedge about it,a wall without it,and a well within it. God himfelfe is awallefjire about it, and his Spirit a well of living waters running through it to refrcftiand comfort it. As it was faid of Ca- naanXoitmzy befaidof the Church ;Theeye of the Lord is upon it all the yeare long, and he waters it continually. From which efpeciall care of Gods over it, this is agood plea for us to God ; I am thine fave me 5 1 am a plant of thine owne fet- ting, nothing is in me5 but what is thine, there- fore cherifn what is thine : So for the whole Churcfuhepleaisgood ; the Church is thine, fence it, water ir3defend it, keep the wilde bore out of it.Therfore the enemies thereof fball one , day know what it is to make a breach upon Gods vineyard. In the meanetimejet us labour | to keep our hearts as a garden, that nothing that dcfileth may enrer.In which refpedsthechurch is compared to z garden ^ upon which Chrift commands the North and South-wind fall the means of Grace)^ blow.
But to what end rmtjl thefe winds blow upon the Garden ?
lhat the Spices theretf may flowMt.
The end of this blowing is you tec, That the Spi- ces thereof may flow out ;good things in us lie dead and bound up,unleflTe the Spirit let them out. We ebbe and flow >cpen andjhut,as the Spirit blowes upon 1
m^withoutblowing^no flowing. There were graci- ous good things in the Church,butthey wanted blowing up and further fpreading, whence we may obfcrve,That>
We neednot only grace to put life into m at tbefirjl, but likewife grace to quicken and draw forth that gracethat we have. This is the difference betwixt mans blowing and the Spirits 5 man when he £fc»?6j( if grace be not there before) fpends all his labour upon a dead coale, which he cannot make take fire. But the Spirit firft kindles a holy fire, and then increafes the flame. Chrifthadin the ufe of meanes wrought on the Church before, and now further promoteth his own worke. We rauft firft take in, and then fend out -, firft, be ci- fternes to CGntaine$andthen,conduits to convay. The w/W firft blowes, and then the Spices of the church flew cut , we arefirflfweet in our [elves ? and then fweet to others.
Whence we fee further, That,rV is not enough to be good in our [elves \ but cur goodnejfe mufl flow out-jXm. is,growmore ftrong, ufefull to continue and ftreame forth for the good of others. We muft labour to be (as wasfaid of John) burning and fhining Qhriflians : for Chrift is not like a boxeof oyntment fhut up and not opened, but like that boxe of oyntment that CMary powred out, which perfumes all the whole houfe with the fweetntfle thereof : For the Spirit is herein like wind : itcarries the fweet favour of grace to others. A Chriftian fo foon as he finds any root- ing in God, is of a fpreading difpofition, and
C 2 makes
SfiRM.L
Obferv,
Obferv,
20
Ohftrv.
Rev.i.8.
Tktt the Spices thereof may flow out*
Sbrm.I.
Philcm.io.
makes the places he lives in the better for him. Thewhole body is the better for every good membcr^aswefecin OnefimtK.The meaneft per- fons when they become good, areufefulland profitable ; of briers become flowers; the very naming of a good man cafts a fweet favour, as prefenting fome grace to the heart of the hearer. Tor, then we have what we have to purpofe 5 when ethers have cccafton to blejfe Godfor w,for conveying comfm to them by us. And for our furtherance herein, therefore, the winds are called upon to awake and blow upon Chrifis Garden.
That the Spices thereof may flow out. HenceHve fee alfo,That,^*r* once God begins, he goes on >and delights toadde encouragement to en- couragementjo maintain e new fetters up in Religion: and doth not only give them aftock of grace at the beginning, but alfo helps them to trade 5 He is not only ^Jlpha,bvX Omega unto them : The Beginning ^TiA. the Ending. He doth notonely plant graces, but alfo watereth and cherifheth them: where the Spirit of Chrift is,it is an encou- raging Spirit: For not only itinfufeth grace, but alio ftirs it up, that we may be ready prepared for every good worke, otherwife we cannot doe that which we are able to doe, the Spirit muft bring all into exercife, elfe the habits of grace will lie afleep ; we need a prefent Spirit to doe every good : not only the power to will,butthe will it fclfejand not only the will,but the deed is from the Spirit. Which fhouldftirusuptogoe o Chrift, that he may ftir up his owne graces in us,that they may flow our. Let
f.
Let my Beloved come into bis Garden.
_- — i-
Let us labour theB in our felves to bcfullof goodnefle, that fo wc may be fitted to doe good roall: as God is good and does good to all, fo muft weftrivetobe as like him as may be. In which cafe for others fakes, we muft pray, that God would make the winds to blow out fully upon us, That our Spices way flow out for their good.For a Chriftianin his right temper thinks, that he hath nothing good to purpofe, but that which does good to others. Thus far of Chrifts Command to the North and South- wind to awake and How upon hts Garden, That the Spices thereof may flow out. In the next place we have,
2. Chriflt Invitation by the Qhurch U come into
his Garden.Wkh the Endthcxcoi^To eat his
pleafant Fruits. Which words fhew,7^ Churches further defire | of Chrifts pre fence to delight in the graces of his own Spirit in her. She invites him to come and take delight in the Graces of his owne Spirit. And (he calshim Beloved, becaufeall her love is, or fliodld be imparted and fpentonChdft, who gavehimfelf to a curfed death for her. Our love (hould run in ftrength no other way,therfore the Church cals Chrift her Beloved. Chrift was there before, but fhe defires a further pretence of himjwhence we may obferve^That,
Wherefoever grace u truly begun and ftirred up, then is ftill a further defire offhrifts prefence,tn& approaching daily more and morcnearetoche foule3the Church never thinks him near enough to her, untill fhe be in heaven with him. The _^ C 3 true
Vfi.
Obfcrv.
11
Seri*. I. Rcv.22.17.
RtafA*
2.
Vfi-
I
L -Let my Belcved ccme into his Garden.
true Spottfe and Bride al waves (unleffe in deferti- onandttmptation)cryeth^w Lord Ief^.Come quickl}. Now thefe degrees of Ckrifts approa- ches to the foul until! his Second Comming are, That he may manifest himfeifemore and more in defending , comforting and enabling his Church with Grace^evety Further raanifeftation of his prefence, is a further Camming.
But why is the Church thus earneft «?
Fitft, becaufe grace helps to fee our need of Chrift, and fo helps us to prize him the more 5 which high eiteeme breeds an hungring earneft dt fire after him, and a defire of further likeneffe and futablenefTe to him.
Secondly, becaufe the Church well knowes, That when Chrift comes to the foule, he comes not alone,but with his Spirit, and his Spirit with abundance of peace and comfort. This fhee knowes what need (he hath of his Prefence, that without him there is no comfortable living : For wherefoeverhcis, he makes the foule a kind of Heaven,and all conditionsof lifecomfor^able.
Hence we may feet hat thofe that do not defire the prefence of Chrift in his Ordinances, are fit is to be feared) fuch as the mwd of the Holy- Ghoft never blew upon.Thereare fomeof fuch a difpofition,as they cannot endure the prefence of Chrift.-fuch as Antichrift and hislims3whom the prefence of Chrift in his Ordinances blalts and confumes. Such are not onely prophane and worldly perfons,but proud hypocrites>whoglo- ry in fonuhing of their owne,and therefore their
hearts [
And eat bis pfeafant fruits.
23
hearts rife againft Chrift and his Ordinances, 3s!Se^m. laying open, and fhewing their emptinefieand carnalneflTe. The Spirit in the £/<?#/£ is alwayes faying to Chrift, come. It hath never enough of him , he was now in a fort prefent : But the Church(afterit is onccblowneup) isnocfatisfied without a further pretence. Ic is from the Spirit, thatwedefire more of the Spirit, and from the prefence of Chrift, thatwedefire a further Pre- / fence and Communion with him. Now,
The End and Reafon why ChriH is deftredby the
Church to come into his Garden^ Is, [Teeat his pleafant fruits -] that is, to give him contentment. And is it not fit that Chrift fhould eat the fruit of his owne vine, have comfort of his owneGW^totafte of his owne fruits? The onely delight Chrift hath inthe world, is in his Garden: and that he might take the more delight init,hemakesitfruitfull,nnd thofe fruits are pre- cious fruits, as growing from plants fet by his owne hand, relifhingof his owne Spirit, and fo j fitted for his taft; Now the Church knowing what fitted Chrifts taftbeft, and knowing the j fruits of grace in her heart, defireth that Chrift j would delight in his own graces in her,and kind- ly accept of what fhe prefented him with : Whence we fee, That,
A gracious heart ts privy to its owne grace and fin- obferv, cerity,whenit is in a right temper • and fo far as it is privy, is bold with Chrift in a fweet and reverend manner. So much fincerity/o much confidence; If our heart co ndemne us not of unfineerity, we
C 4 may
I.
i
H
Cant. I 4.
Reafin I I
2.
\
I.
CoKi.f^iOi
And eat his $le a f ant fruits*
may in a reverend manner fpeake boldly to Chrift : It isnotfitthcrefhouldbe ftrangenefle betwixt chrift and his S/><w/^neither indeed will there be, when Chrift hath bhwne upon her, and when (he ison the growing hand.
ButmarketheOrd r. Firft, Chrift blcwes, and then the Church fay es, ' Come : Chrift begins in love, then lovedrawes! lovc^Chrift drawes the Church, and fhe runnes af:er him. Thejire of love melts more then the fire of affliction.
Againe,we may fee here in the Church a care- fulneffe to pleafe Chrift ; as it is the duty, fo it is thedifpoficionofthc Church of Chrift to pleafe her Husband.
The Reafon is, Firft,our happineffc ftands in his contentment, and all cannot but be well in that houfe, where the husband and the wife de- ! light in,and make much of each other.
And again, after that the Church hath denied her felfe and the vanitiesofthe world5entring in- to a way and courfe of mortification, whom elfc hath fhe to give her felfe to, or receive content- ment from * Our maner is to ftudy to pleafe men whom we hope to rife by, being carefull that all we doe may be well taken ofthem.-as for Chrift, we put him off with any thing : If he likes it, fo it is -j if not, it is the beft that he is like to have.
Oletustakethe Apoftles counfell, Colojf.i.9. To labour to rvalke worthy of the Lord^&c. unto all weU-pleaftngfncreafing in knowledge, and fruitful-
neffe
neffein every good mrke. And this knowledge muft not only be a gencrall wifedeme in know- ing truths, but a fpeciall under/landing of his good will to us, and our fpeciall duties againe to him.
Againe,that we may pleafe Chrift the better, labour to be cleanfed from that which is offen- five to him : let the fpring be cleane. Therefore the Pfalmift defiring that the words of his mouth and the meditations of his heart might be accep- table before God, firft begs clean fingfromhis fe- cretfins*
And ftill we muft res*iember,rhat he himfelfe muft worke in us,whatfoever is well-pleafing in his fight,that fo we may be perfed in every good thing to doe his will, having grace whereby we may ferve him acceptably. And one prevailing argument with him is, that wedefirc to be fuch as he may take delight in, The upright are his de- light. It cannot but pleafe him when we defire grace,for this end that we may pleafe him. If we ftudy to pleafe men in whom there is but little goodjfliould we not much more ftudy to pleafe Chrift the fountain of goodnefle? Labour there- fore to be fpirituall 5 for to be carnally minded is death ,and thofe that are in the fie ft cannot pleafe God.
The Church dt fires thrift to come into his garden, to eat his pleafant fruits. Where we fee , The j Church gives all to Chrifl : The Garden ishh, the Fruit his, the fleafantneffe and precioufnejfe of the Fruit ishis. And as the fruits pleafe him, fothe humble acknowledgment that they come from
him,
Pfal.l9.i*«
Rom. 8.6.
Obfevv.
z6
Se&m. I.
2 Chron,
Vfi.t
And eat his plea] ant fruit s9
him, doth exceedingly pleafe him. It is enough for ustohave thecomfortjechim have the glo- ry» It came from a good Spirit in David, when hefaid, of thine owne Lord / give thee j&c. God accounts cheworkesand fruits that come from us to be ours, becaufe the judgement and refolu- tion of; wilLwhereby we doethem is ours. This he doth to encourage us 5 but becaufe the grace whereby we judge and will aright comes from God. It is our duty to afcribe whatfoever is good in us>or comes from us, unto him : foGodfhall lofe no praife, and we lofe no encouragement. The imperfe&ions in well-doing are only ours, and thofeGhrift will pardon, as knowing how to beare with the infirmities of his Spoufe,being the weaker vejfeli
This therefore fliould cheere up our fpirits, in the wants and blemifhes of our performances. They are notwithftanding, precious fruits in Chrifts acceptance, fo that we defire to pleafe him above all things, and to have nearer com- munion with him : fruitfidnefie untopleafingneffe may Jlandmth imferfeffions, fo that we be fenfi- ble of them, and aftnmed for them. Although the fruit be littlcyet it isprecious,there is a blef- fing in it. Imperfections help us againft tentati- ons to pride,not to be matter of difcouragement which Satan aimesat. And as Chrift commands the North and South-windto blorv for cheriihing : fo Satan labours to ftirupanB*/? pinching wind, to take either from endevour,or to make us heart lefle in endeavour.Why fhould we think bafeiy
of
i
And eat his pleafant fruits.
27
Rcv.8,j.
Heb.p, ij.
of that which Chrift thinks precious i Why Ssem.L fhould we thinkcrhsroffenfive which he counts as inccnfc?We nsufl not give falfe witnefle of the workecf grace incur hearty but bleffe God that he will work any thing in fuch polluted hearts as ours. What though as they come from u«, they have a relifh of the old marketing he takes them from us, and fer fumes them with his owne fweet 0 dors So prefents them unto God. He is our High- Priejl:\vhich makes all acceptable, both Perfons, Prayers and Performances , fprinkling them all with his bloud.
To conclude this Point, let it be our ftudy to bciniocfi a condition wherein we may pleafe Chriftjand whereas we aredaily prone to offend him, let us daily renew our covenant with him, and in him -> and fetch encouragements of well- doing from this, that what we doe,isnotonely well-plesfingunto him, but rewarded of him. Atfd to this end defire him, that he would give command to North and South > to all fort of meanest to be effectual], for making us more froitfull,that he may delight in us as his pleafant Gardens 5 and then what is in the world, that we need much care for,or feare *
Now upon the Churches Invitation for Chrifi to come into his Garden, followes his gracious anfwer unr o the churches VefreM the firft verfc of this fife Chapter,,
Cant. V.I.
Jam come into my Garden^ my Sister, my S$oufet J have gathered my myrrhe mth my Jpice: I have ea- ten
28
And eat bis pleafant fruit s%
ten my honey combe with my honey : I have drunk my wine with my milke^eat o friends >drinkt, yea drinke abundantly fi beloved.
Which words containe in them, An anfwer to the Defire oft he church, in the Ut- terpart of the verfe formerly handled: Awake thou North-wind,and come thou South,8cc, Then Verf%. is fet forth ,Thefecurc eft ate of the Church at this time, I fteep, but my heart waketh, in letting downe whereof,the Holy-Ghoft here by Solomonihewes likewife,
The loving Inter courfe betwixt chrift and the
Church one with another. Now Chrift upon the fecure eftate and condi- tion of the Church defires her, To open unto hi m7 Ver.i. Which defire and waiting of Chnft is put off and fleighted with poorc and (lender excu- ks,Fer^. I have put off my coat, how fhaSlputit on:8zc.
Thefucceffeofwhichexcufesis, that Chrift feemes to goe away from her (and indeed to her fight and fenfe departs) Ver.6. I opened to my Be- loved) but my Behvedhad withdrawn himfelfe^&cc. Whereupon (he layes about her,is reftlefle, and enquires after Chrift from the watchmen, who mifufe, wound her ,and take away her vaile from her, Fer.j.
Another Intercourfe in this Chapter here is, T hat the Church for all this gives not over fear ching after chrift : But asks the Daughters of Ierufalem, what was become of her Beloved, Fer. 8. and withallinafew words,but full of large cxpref-
fion,
I am come into my Sard en.
fion,fhe relates her cafe unto them, That/he was fickeoflove ; and fo charged them to tell her Bele \vedjftheyfndhim.Whetupon a queftion is mo- \ ved by them,touching her Beloved, Ver. p. What is \ thy Beloved more than another Beloved? She takes j occafion(being full of love) which is glad of all occafions tofpeakof her Beloved, to burft forth into his Praifes, by many elegant ExprdTions, yer.io>u,i2>8cc.
i. In generally fettinghim atalargediftance, beyond comparifon from all others ,to be The chiefift often thou fan d, Ver. i o . 2. In particular , Ver.*i» &c. His head is as
moB fine gold%8zc* The lflue whereof was, That the Daughters of lerufalem became likewife enamoured with him3
Chap. 6a .and thereupon alfo enquire after him: Whither is thy Beloved gone, o thou fair ejl among
women, &c. Unto which demand the Church
makes anfwer, chap.6.2. and fo ¥&•$* ofthat
Cha-pter, makes a confident triumphant clofe
unto all thefe grand paffages forenamed./^^^y
Beloveds, and my Beloved is mne,8tc. all which
will better appeare in the particulars themfelves.
The firft thing then which offereth it felfc fo our confederation \$,Chrifts anfwer to the churches Invitation,Chzp.4.i6.
lam comeinto my Garden, my Sifter, my SpoufeJ have gathered my myrrhe with my fpice-,1 have eaten my honey -combe with my honey $ I have dmnkemy wine with my milkc7Eat 0 friends, drinke,yea drink abundantly o beloved* In which verfe we have,
1. Chrijls
Serm.I.
I« ■ ' If
,
3°
Sir &?. I.
Th: Order of Gods hearing Iti Chunk*
Obferv.
lam come into my Garden,
i. chrifts anfwer to the Churches petition [/
am come into my Garden] 2. A Compellation, or Defcription of the
Church [_My Sifter, my Spcufe.] 5, chrtjls acceptation of what he had gotten I there, £/ have gathered my mjrrhemthmy j
Jpice^I have eaten my honey -combe with my honey."] 4. There is an invitation of all Chrifts friends to a magnifique abundant feaft, [Eat O friends, drinke, yea drinke abundantly, 0 be- loved '.] For the firft then, in that Chrift makes fuch a reall anfwerunto the Churches Invitation, lam come into my Garden, &c. We fee, That Chrift comes into his garden. JTis much that he that hath heaven to delight in,will delight to dwel a- mong the fons of finfull men^but this he doth for us,and fo takes notice of the Churches Petition. Let my Beloved come into his Garden, and eat his \pleafant fruit . The right fpeech of the Church that gives all to Chrift, who when fhe hath made fuch a Fetition,heares it. The Order isthis.
Firft of alL God makes his Church lovely, planteth good things therein, and then flits up in her good dt fire^both fitnefle to pray from an in- ward gracious difpofition,and holy defires : af- ter which, Chrift hearing the voice of his owne I Spirit in her, and regarding his owne preparati- ons^ anfwers them gracioufly .Whence, in the I firft place we may obferve,That,
God makes us good, Jlirres up holy defires in us-
and
I.
J am come into my Garden.
3*
andthen an fivers the de fires of his holy Spirit in us, A notable place we have for this, Pfal. 10.17. which ftewes how God firft prepares the heart to pray,and then heares thefe defires of the foule ^Tay^ ftirred up by his owne Spmt,Lcrdjthou haft heard] the d'ftresoftbe humble • none are fie to pray but j the humble, fuch as difecrne their owne wants: ! Thou wilt pref are their hearts, thou wilt make thine eareto heare.So jR0m.%.2 6. It is faid, Likewifethe Spirit alfo helpeth our infirmities • for, we know not \ what wefljouldpray for as we ought-Jbut the Spirit it \ felfemakethinterceffionfor ut,with growings which cannot he uttered. Thus the Spirit not onely ftirres up our heart to pray^but alfo prepares our hearts untoit.EfpeciallyDthis is neceflfary for us, when ourthorghtsareconfufed with trouble, griefe, and Paffions, not knowing what to pray. In this cafe the Spirit dilates the words of prayer 7 or elfe,ina confufion of thoughts fums up all in a volieof fighesand unexprciTiblegroanes, Thus it is true, that our hearts can neither be lifted up to Prayer, nor rightly prepared for it, in anyj frame fitting jbut by Godsowne Spirif.Nothirg is accepted of God toward heaven & happines, but that which is fpirituall 5 all faving and fan&i- fying good comes from above. Therefore God mull prepare the heart, ftirre up holy defires>di- (Sate prayer : muft doe all in all, being our Alpha and Omega.
Now, God heares our prayers. lr\K&,hccaufethe Materials of thefe holy defire* aregesdinthemfelves, and fi cm the Perfonfrom whence they come, his Belo- ved
Se«m.I.
How the heart ^preparedto
Re y. 1.6.
Why God heares our prayers, Reafon 7 ;
\
1
7% \ I am come into my Gar den. I
Serm.I. \ ved Sf>oufe,zs it is,Cdtf. 2. 1 4. where c^? defi- ling to heare the voice of his church, faith, Let me fee tfjy countenance \andlet we he are thy voice^for frvect is thy voice, and thy countenance is comely. , Thus the voice of the Spoufc is i weer,becaufe it is : ftirred up by his ownc Spinr, which burnes the Incenfe, and whence all comes which is favingly good. This offering up of our prayers in the name of Chrift, is that which with his fwect o- Rcr 8.*. ^ors perfumes all our Sacrifices and Frayers , be- caufe being in the Covenant of Grace, Godre- fpe<5ts whatfoever comes from us, as we doe the defires of our near friends.
And then againe,Gcd hearcsour Prayerr,2?^ caufe he looks upon us ^ we are in cleciion and choice \ ofGodthe Father who hath given us to him. Not only as in the neare bond of marriage^ husband and wife 5 bat alfo as he hath given us to Chrift, which is his plea unto the Father,/^. 17 6. Thine they were ttheu gave ft them me, See. The defires of the Church plcafe him, becaufethey are ftirred up by his Spirir,and proceed from her that is his: whefe voice he deligrrstoheare, and the pray- ers of others for his Church are accepted, be- caufe they ar^for her that is his Beloved.
To confirme this further, fee Ifa.yP.g. Thai then fialt cry ,and the Lord jhall an fxer 3 thcufhal call> and prefently he fI)d/lfay,Here I am.&c. fo as! foone as Daniel had ended that excellent prayer, ; Dan r.23. the Angell telleth him, ^At the beginning ofthy\ {fi(pplicattons the decree came forth fee. So becaufe j he knows what to put into our hearts.he knowes J
our *
!
1 am come into my Garden,
our defires and thoughts. And therefore accepts of our prayers and heares usjbecaufe he loves the voice of his owne Spirit in us. So it is faid,Heful- fls the defires of them that feare him$ and he is neare to all that call upon him, to all that call upon him in truth. And our Saviour he izith,t^ske andyefhall receive&c, Sowehaveit,i Ioh.^.i/^.^ndwe know if we aske any thing according to his will, he heareth us.
Let it therefore be a Angular comfort to us, that in all wants, fo in that of friends, when we have none to goe to, yet we have God to whom we may freely powre out our hearts ,there being no place in the world that can reftraine us from his prefence, or his Spirit from us, he can heare us and help us in all places. What a blefled eftate is this t None can hinder us from driving this trade with Chrift in heaven.
And let us make another ufe of it likewife, to be a means to ftirre up our hearts,?*? make ufe of our friviledges. What a prerogative is it for a favou riteto have the Eare of his Prince, him we ac- count happyrfurely he is much more happy ,that hath Gods eare,him to be his Father in the cove- nant of grace:Him reconciled, upon all occafions to powre our his heart before Him,who ismerci- full and fiithfull, wife and mofl able to help us. Why are we dtfeouraged therefore ? and why are we caftdowne? when we havefucha powerfull,and fucha gracious God to goe to in all our extremi- ties. He that can pray, can never be much un- comfortable.
D So
Sbrm.L
Cant, 2.14. pral.i45.18,
Mat.7.7. Vfeu
Vfei\
Plal 42 ulc.
34
Serm.I. Vfe.l.
lam come into my Garden.
i
Tbegreatefi lojfe ojaU,
Cafes tvlerein one u unfit to fray.
I.
A firong mo- tive to fanttifi- cation.
So likewife, itfhouldftirreusuptokeepour peace with God, that Co we raayalwaycs have acceffe unto him, and communion with him. Whatapitifullcafeisitto lofe other comforts, and therewith alfo to be in fuch a ftate, that we cannot goe to God with any boldneffe < It is the greateft loflc of all, when we have loft the fpiric of Prayer. Forifwelofeotherthings,wemay recover them by Prayer. But when we have loft thisboldneffe to goe to God , and are afraid to looke him in the face (as malefa&ors the Iudge) thisisawofulleftate.
Now there are diverge cafes wherein the foule is not in a ft ate fit for Prayer. As that firft, P fat. 66. 18. if I regard iniquity in my faart, the Lordmll not regard my Prayer. If a man hath a naughty! heart, that purpofeth to live in any finne againft God, he takes him for an enemy, and therefore will not regard his Prayer. Therefore we rauft comewitharefolute purpofe, to breakeoffall finfull courfes, and to give up our felves to the guidance of Gods Spirit. And this will be a for- cible reafon to move us therunto,becaufe folong as we live in any knowne fin unrepented of, God neither regards us nor our prayers. What a fear- jfull eftate is this,that when we have fuch need of Gods favour in all eftates •> in ficknefTc,the houre of death, and in fpirituall temptation, to be in fuch a conditions that we dare not go to God? Though our lives be civill, yet if we have falfe hearts that feed themfelves with evill imagina- tions, andwithapurpofeof finning (though we
aft I
-^ A - \ m 1 1. 1
/ am come into my Garden,
I V
Sekm.I.
Prov. ig.
Mat.6,i*,
a& it not)chc Lord will not regard thcpraycrsof fuchan one,they arc abominable {The very facri- fice of the wicked is abominable.)
Another cafe is, when we will not forgive others. We know it is direftly fetdowne in the Lords Prayer. Forgive us our trefpaffes,as we forgive them that trefpafe againft us • and there is further added>Ver. 1 5 .If you forgive not men their trefpaf- fesy neither will your heavenly Father forgive you. If our hearts tell us we have no difpofition to pardon, be at peace and agreement, then we doe but take Gods Name in vaine,when we ask him j to forgive our fins, and we continue in envy and malice. In this cafe God wil not regard our pray- ers ,as it is faidjl care not for your Pray crs,or for anyferviceyouperformetomc.-why t For your hands are full of blond : you are unmercifuil,of a cruell fierce difpofition, which cannot appeare before God rightly, nor humble it felfe in pray- ei:If it doth,its owne bloudy and cruell difpofi- tion will be objefted againft the prayers, which .are not mingled with faith and love, but with wrath and bitter mfe. Shall I look for mercy that have no mercifull heart my felfe^Can I hope to find that of God, that others cannot finde frdm me > An unbroken difpofition which counts Pride an ornament,that is cruell and fiercest can- not goe to God in prayer:For whofoever would prevailewith God in prayer, muft be humble ; for our fapplt cations mujl come from ahvingpeace* | pfal-7$* able difpofition where there is a refolmion again si all fin. Neitherisitfufficienttoavoid^r^/^ and \ D 2 malice
Ifa.i. Ifa.65.
*rf
Serm.I*
Queft.
Anfto.i. 2.
Hoiv to tylQlV when God beares our prayers,
J am come into my Garden.
mdice againft thefqbutwe muft look chat others have not caufe to grudge againft us, as it is com- manded, (JWat^.z?;. If thou iring thy gift to the altar, and there remembreji that thy Brother hath ought again jl thee .-leave there thy gift he fore the al- tar > and goe thy way ; fir ft he reconciled to thy Bro- ther >and then come and offer thy gift. So that if we do not feck reconciliation with men unto whom we have done wrong, God will not be reconci- led to us,nor accept: any fervice from us.
If then we would have our prayers, and our Perfons accepted, or refpe&ed, let us make con- ference of that which hath bin faid, and not lofe fuch a blefled priviledge as this is,that God may regard our prayers. But here may be asked,
How phalli know whether God regard my prayers or not ?
Firft, When he grants the thing prayed for, eren- largeth our hearts to fray fiilL It is a greater gift then the thing it felfe we beg, to have a fpirit of prayer with a heart enlarged : For as long as the heart is enlarged to prayer, it is a figne, that God hatha fpeciall regard of us, and will grant our petition in the beft and fitteft time.
When he anfwers us in a better and higher kind, as Paul when he prayed for the taking away of the Prick of the flefli, had promifes of fufficicnt grace.
When againe, He gives us inward peace, though he gives not the thing : asPhiLq+'j. In nothing he carefull,hut in all things let your requejls be made to ' God pith prayer and } thanksgiving.
But
I am come into my Garden*
Butfomtimes he doth not anfwer cur re que (is.
It is true he doth not, but the peace of God which paffeth all ' under ft an ding guar ds our hearts & minds in the knowledge and love of God, Sothough he an- fwers not our prayers in particularly^ he vouch - fafes inward peace unto us,affuring us that it (hall go well withus,though not in that particular we beg. And thus in not hearing their prayers, yet they have their hearts defire, when Gods will is made knowne. Is not this fufficienc for a Chrifti- an> either to have the thing, or to have inward peace, with aflurance that it fhall goe better with them,then if they had it; with a fpirit enlarged to pray, till they havethe thing prayed for * If any of thefe bc3God refpefts our prayers.
Again,in that Chrift is thus ready to come un- to his Garden upon the churches Invitation, we may further obferve,That,
Chrift vouch fafes his gracious Pre fence to his chiU dren upon their defire of it.
The point is cle3re3from the beginning of the world, the Church hath had the prefence of Chrift alway:For, either he hath been prefent in Sacrifices, oxvci fome other things, fignes of his pre- \fencc>zs inthe Buft^ or fome more glorious- mani- feftationof his prefence, the ^irke, and in the Cloud,zndPi/Iarofjire, and after that more glori- oufly in the Temple : he hath ever been prefent with his Church in fome figne or evidence of his prefence , he delighted to be with the chil-* dren ofmen. Sometimes beforethat,fometimes he affumed a body, and afterward laid k downe j
D3
37
Serm.I.
Obfcrv.
Exod.?.2» Exod.z5.2a. Exod i^ 21.
ngaine
38
Sfl&M. I.
PCaUj.
2.
I df» tow* i»to WJ Garden,
That the Church ii car- ried from defire to defire,
I -
againe untill he came indeed to take our nature upon him never to leave it againe. But here is mcmt,a fpirituall prefence mofi of all -y whichthe Church in fome fort ever had : nowdefires,and he offers5as beings God bearing prayer. And to in- fiance in one place for all, to fee how ready Chrift hath al vvaies been to (hew his prefence to the Church upon theirdefire. Whatelfeisthe burden of the 107. Pfalme, but a repetition of Gods readineffe to lhew his prefence in the Church,upon their feeking unto him, and unfai- ned defire of it, notwithftanding all their mani- fold provocations of him to anger,which is well fummed up,Ffal. io6.^.CMany times did be deli- ver them, but they provoked him with their conn fell x and werebrought low for their iniquity. Nevertheles, he regarded their affliction when he heard their cry. I: doth not content the Church to have a kind of fpirituall prefence of Chrift ; buc,/> is carried from defire to defireyx\\ the whole defire beaccom- plifhedrFor^/ there are gradual! 'pre fences ofQhrifl, Jo there are fut able de fires in the Church which rife by degrees. Ckrii was prefenr, i.by his gracious \ Spirit. And then,2.more gracioufly prefentin J his Incarnation, the fweeteft time that ever the Church had from the beginning of the world untill then. It being the defin of nations ^ for the description of thofe who lived before his com- ming,isfrom^ waiting fit the confolation of if Paeljhzt is, for the firft comming of Chrift. And then there is a third and more glorious prefence of Chrift.that all of us wait for, whereby we are
defcribed
J am come into my Garden.
19
defcribed to be fuch, as wait for the comming of chrifi 5 for the foule of a Chriftian is sever fatis- fied untill it enjoy the higheft defire of Chrifts prefence, which the Church knew well enough miift follow in time. Therefore ftie efpecially defires this fpirituall prefence in a larger and ful- ler meafure, which fhe in feme meafure already had. SothenChrift is gracioufly prefentinhis Church, by his holy Spirit. / wiU he with you (faith he) unto the end of the world. It is his pro- mife.,when I am gone my felfe $ I will not leave you ccmfertlejfey but leave with you my Vicar- Generalise Holy Spirit ,the Comforur)viho fhall be alway with you. But,
Howjball we know that chrijl is frefent in us f To know this, we fhall not need to pull him from heaven, we may know it in th@ Word and Sacrament s> and in the Communion of Saints 5 for thefe are the conveyances whereby he manifefts himfelfitogether with the worke of his own gra- cious Spirit in us ; for as we need not take 1 he Sun from Heaven to know whether ornot it be up>or be day,which may be known by the lighcheate, and fruitfulneffe of the creature : And as in the Springy we need not looketo the Heaven to fee whether the Sun be come near us or not^for loo- king on the Earth, we may fee all greene, frefh, lively,ftrong and vigorous. So it is with the pre- fence of Chrift, we may know he is prefent, by that light which is in the foule, convincing ustof better courfes to be taken of a fpirituall life, to know heavenly things , and the difference of
D 4 them
Serm, j
1
Mat.aS,
lohn 1 6.
H.0& to fyon?
that Chrifi u prefent in ut.
4°
Serm. I.
lam come into my Garden.
That wlerc Cbrifl is pre- fentjhere hea- ven U in [om degrees.
Dan.3,
them from eav:hly,andto fee a price upon them. When there is together with light, a heat above nature. The affc&ions are kindled to love the beft things,andtojoyinrhem.
And when together with heate there is (Irength and vigor to carry us to Jpirituall duties, framing us to a holy communion with God, and one with another.
And liketvife,when there is every way cheerful- neffe and enlargement of Sprit 3 as it is with the I creature when the Sun approaeheth.Vox thefe cau- ( fes the Church defires Chrift,that {be may have j more light, life, heate, vigor, ftrengrh, and that fhe may be more cheerfull and fruitfull in du- ties. The foule when it is once made fpirituall, doth ftill defire a further and further prefence of Chrift,tobe made better and better.
What a comfort is this to Chriftians, that' they have the prefence of Chriftfo far forth, as (hall make them happy, and as the earth will af- ford. Nothing but Heaven (or rather chrifi in Hea~ ven) it felfe, will content the childe of God. In the meanetime his prefence in the Congregation, makes their foules (as it were) Heaven. If the Kings prefence3who carries the Court with him, makes all places where he is a Court : So chrifi \ he carries a kindeef heaven with him 5 wherefoever he is Jo is prefence hath with it, life, light, comfort, \ftrength and all. For one beame of his counte- nance will fcatter all the clouds of griefe what- foever. It is no matter where webe,fo Chrift be Jwithus. If with thcthree children in a fiery fur- nace,
1 am come into my Garden
nacCjit is no mattery/* fourth be there alfo. So, if Chrift be with us, the flames nor nothing {hall hurt lis. If in a dungeon,as Paul and Sytas were^Tf Chrifts prefence be there by his Spirit to en- large our foules, all is comfortable whatfoever. It changeththe nature of all things, fweetneth every thing, befides that fweetnefle which it brings unto the foule,by the prefence ofthe Spi- rits we fee in the Acts., when they hadreceivedthe j BolyGhoftmore abundantly, they cared not what | I they fuffered, regarded not whipping; my,w:re i glad that they were accounted worthy to fuffer any thing for Chrift. Whence came this fortitude ? from the prefence of Chrift, and the fltwforter which he had formerly promifed i
So let us have the Spirit of Chrift that comes from him , then it is no matter what our conditi- on be in the world-.upon this ground let us feare nothing that (ball befall us in Gods caufe, what- foever it is. We (hall have a fpirit of prayer at the worft. God never takes away the fpirit of Sup- plication from his children,but leaves them that, untill at length he pofTeffethem fully of their defires.In all Chrifts deUies^ox us looke unto the Caufe 5and to our Carriage therein:Renew our Re- pentance, that we may be in a fitftatetogoeto God, and God to come to us. Dcfire him to fit us for prayer and holy communion with him, that we may never doubt of his prefence.
Aa.iMt/
A£ f.j£.
That having Chrifts pre- fence, we need feare nothing.
THE
i
4*
Serm. II*
#^
Thefecond Sermon,
7 ve
ve
Iohn 10.17. *
Cant. V.I.
I am come into my Garden, my Sifter, my Spoufe : have gathered my Myrrh with my Spice : I ha-: gathered my honey -combe with my honey : I bd'v drunke my wine with my milke : Eat 0 friends, dr inhere a drink e abundantly ,0 beloved1.
His fong is a mirror of Chrifts love, Adifcovery of which wc have in part in this verfe. Wherein Chrift accepts of the invitation of the v Church, and comes into his Gar- den j and he entertaines her with thetermesof Sifter and Spoufe. Herein obferve thedefcription of the Church,and the fweet Compellation[3/y Sifter, my Spoufe.*] Where there is both affinity and confanguinity, all thebonds that may tye us to Chrift3and Chrift to us.
1. His Sifter, by blond.
2. Bis Sponfejbf Marriage. Chrift is our Brother, and the Church and
every particular true mctnberthercof is hisftfter. Igoe (faith Chrift) To my Father and to your Fa- ther,to my God andtoyourGed.Goz (faith he) and
tell
My Sifter >my Spouje.
tell my Brethren^this was after his refurre<&ion,his advancement did not change hisdifpofition. Go tell my brethren that left me fo unkindly^go tell Petenhat was moft unkind of all, and moft caft downe with thefenfe of ir. He becameour Bro- ther by Incarnation : For, all our union is from the firft union of two natures in one perfon. Chrift became hone ofourhone^andflej}) ofourflefc to make us fpiritually bone of his bone, and llefh ofhisflffh.
Therfore^let us labour to he like to him, who for that purpofe became like to us, Immanuell, God with us,that we might be like him, and partake of the divide Nature. Whom fhould we rather de- (iretobe 1 ike then one fo greac/ogracious,fo lo- ving i
Againe, Chrift was not aflumed to call w Bre- thren, nor abhorred the Virgins womhe^ to be (hut »p in thofe darke eels and (traits; buttookeour bafe nature5when it was at the worft,and not on- ly our nature, but our miferable condition and icurfe due unto us. Was nothe afliamed ofus,and ' (hall we beaflumed to owne him and his caufe? Againft this Cowardife it is a thunderbolt , which our Saviour Chrift pronounceth : He that is drained of me before menjoim will 1 he ajlumedof \hefor.emy Father, and all the holy Angels, It argues a bafe difpofition, either for frovvne or favour to defert a good caufe in evill times.
Again e, It is a pint of comfort to know that we have a Brother, who is a favourite in Heaven, who though he abafed himfelfe for us, is yet Lord
over
4? Serm.II.
1C3.7. 14.
2 Pet. 1,4.
Mark,8,j8.
44
My SiUerjny Spouje*
He b. 4. 1 5 ,\ 6,
Serm. II. lover all. Unleffe he had been our brother, he could not have been our Husband ; for Husband and Wife fhould be of one nature. That he might marry us. Therefore he came, and tooke our nature, fo to be firted to fulfill the vvorkeof our Redemption. But now he is in Heaven, fct downattherighthandofGod : the true Iofepb, the high Steward of Heaven, he hath all power committed unto him,herules a!!. Whatacom- fort isthis to a poorc foul that hath no friends in the world, that yet he hath a friend in Heaven, that will ownc him for his Brother , in, and through whom he may goe to the Throne of j Grace boldly, and powreout his foule. What a comfort was it to Iefephs brethren,that their bro- ther was the fecond perfonin the kingdeme i
Agiincjtjbouldie a Motive to have good chri- fiiansin high estimation. And to take heed hew we wrong thcmSorthciv Brother will take their part.
Aft .9.4. Said>SatU^ why perfecuteft thou me ? faith the head in Heaven, when his members were troden on upon earth. It is more to wrong a Chriftian,then the world takes it for ; for Chrift takes it as done to himttlk.^sf hfolom was a man wicked and un- naturall, yet he could not endurethe wrong that was done to his fitter Thamtr. Jacobs fons tookc it as high indignity, that: their fifter thould be fo abufed. Hath Chrift no affe&ions now he is in Heaven, to her that is fo near him as the Chorch isfhowfecver he fuffer men to tyrannize over her for a while, yet it will appeare ere long, that he will takethw Churches part, for he is our Bro- ther. cJ* \
My Sitter \my Spoufe.
45
tjfrLy Sifter >my Spoufe. The church is the Daughter of a King, begotten of God, the Sifter, &ndSpou(eefa Ktng,btcauie fhe is the Sifter 3and Spoujeoi Chrift ^nd the Mo- ther of all thatarefpintuall Kings j theChurch of Chrift is every way Roy all. Therefore,^ are \ Kings , hecaufe we are chrifttans. Hence the Holy- Ghoft doth add here to Sifter, Spoufe: indeed ta- king the advanragc of fuch Relations as are | moft comfortable to fet out the excellent and tranfeendent Relation that is between Chrift and his Church, all other are not what they are termed fo much, as glafles to fee better things. Kiches,Beattty,UMArriage,Nohility,8zc. are fcarcc worthy of their names -> thefe are but Titles,and empty things , though our bafe nature make j great matters of them^yet the reality andfuhftance of all theft are in heavenly things. True Riches are the heavenly Graces -y true Nobility is to be home ofGodjo be the Sifter -and Spoufe of Chrift. True pleafures arethofeofthe Spirit, which endure for ever, and -will ftand by us, when all outward comforts will vanifti. That my fticall union and fweet communion is fet down with fuch variety of expreflionSjto fhew, J hat whatfoever isfcattered in the creature federally, is inhimintirely. He is both a Friend, and a Br other 9 a Head, and a Hus- hand 'to us, therefore he takes the names of all- whence we may obferve further,
That, the Church is the Spoufe of Chrift. It fprings out of him, even as Eve taken out of K^idams Rib; (fo the Spoufe of 0fifi) was taken
out
Serm.H '
The Churches I roy a tide J cent. }
Why the van ety oj Chrift s love to the Church u fbdi- verfy expref. fid.
Obferv%
My SiUcrtmf Spouje.
I
A3, 20.28.
How ClriQ muft be ta^en ofmt
I.
.mt. II. I0U^ of his fidc(when it was pierced) the Church rofeoutof hisbloud and deathjfor he redeemed it,by fatisfying divine juftice : we being in fuch a condition,that Chrift muft redeem us,before he could wed us. Firft, he muft be incarnate in our Nature, beforehe could beafit husband 3 and then5becaufe we were in bondage and captivity, we muft be redeemed beforehe could marry us: he fur chafed his church with his own bloud. Chrift hath tightto us,hebought us dearly.
hgivac^another foundation of this Marriagehz- tween Chrift and us, is Confent ; he workes us by his Spirit to yeeld to him, there muft be confent on our part, which is not in us by nature, but wrought by his fpirit,&c.We yeeld to take him upon his ovone tearmes 5 that is,that we fliall leave our fathers houfe,ail our former carnall acquain- tance : when he hath wrought cur confenc, then the marriage between him and us is ftrooke up.
Some fewrefemblances will make the confi- deration of this the more comfortable. 1 . The Husband takes his wife under his ownename^ {he loafing her owne name is called by his. So we are called Chriftians of Chrift> 2 , The Wifs is taken with all her debt >and made partakers of the Ho- nours\and Riches of her Husband. Whatfocver he hath is hers, and he ftands anfwerable for all her debtsifo it is here, we have not only the name or Chrift upon us,buc we partake of his honors,and are Kings griefs ,and Heires mih him. Whatfo- ever hehath,hehath taken us intothefellowihip of it; fo that his Riches are ours, andlikcwife,
what-
2.
Rev. x. 5,6*
whatfocver is ours, that is ill,he hath taken it up on him,even the wrath due tousjfor he came be- tween that and us, when he was made fin, and a curfe for us?fo there is a blcfted charge between Chrift and us $ his Honours and Richesare ours: We have nothing to beft ow on him,but our beg- gery, finnes, and miferies, which he tooke upon him.
ihofe that bring together thefe two different far* tiesjre the friends of the Bride 5 that is,the Mini- fters,as ^153/^03.23. They arethe paranympht, the friends of the Bride, thatlearne of Chrift what to report to his Spoufe $ and fo they wooe for Chrift,and open the Riches,Beauty, Honor, and all that is lovely in him,whieh is indeed the cfpeciall duty of Minifters, to lay open his un- fearchable Riches, that the Church may know what a husband (he is like to have,if fhe cleave to him 5 and what anone fhe leaves, if {he forfake him.lt was well laid in the Councell of Bafd out ofBernardjNemo committit Sponfam fuam Vicario^ nemoenim Ecclefia Sponfm ej?:Nonc commits his wife to a Vicar, for none is the Husband of the Church. To be Husband of the Church is one of the incommunicable Titles of Chrift, yet ufurped by the Pope. Innocent thethird was the firft that wronged Chrifts bed by challenging the Title of SponfusJ Husband of the Church. Bernard forbids his fcholler Eugenius this title, EpiB.t3j<ad Eugenhm. It is enough for Mini- fters to be friends of the Bride. Let usyeeldhim to be Husband of the Church, that hath given
hira-
Sbrm.II.
1 Cor. 5,21.
The duty of Minifltrs.
43
Se&m. II.
Ifa. 11.7,8. Iohn $.3.
fonfoUtion.
Vxori lu non intenditur.
My Sifter >mySpouJe.
himfelfe to fan&ifie it with wafting of water and bloud,Epht<$.26. we are a wife of bloud to him.
In this fweet Con jun&ion,we muft know, that by nature we are chant other wi (e then Sponfes , for what was Solomons wife, Pharaohs daughter ? a Heathen til (he came to be Solomons Spoufe. And as we read in CMofesy the ftrange woman muft have her haire cut ojf^andher nailes pared^ before fliefhould be taken into the Church, there muft be an alterationrfo before the Church (which is not Heatbenifh, but indeed Hellijh by nature, and led by the fpirit of the world) be fit to be the Spoufe of Chrift,there muft be an alteration and a change of nature y Chrift muft alter, renew, purgc,and fit us for himfelfe 5 the Apoftle faith, Eph.5.1 6 At was the end of his death, not onely to take us to Heaven,but to fan&ifie us on earth, and prepare us that we might be fit Sfoufis for himfelfe.
Let us oft thinke of this neameffe between chrijl and us (if we have once given our names to him) and not be difcouraged for any fin or unworthi- neffe in us Whofuesfor a debt whenjhe is married ? Therefore anfwer all accufations thus : Goe to Chriftjif you have any thing to fay to me, goe to ray husbznd^GodtsjuJi^but he will not have bisju- ftice twice fatisfed, feeing whatfoever is due there- unto is fatisfiedby Chrifi our Husband ? What a comfort is this tea diftrefled confcience;if finne cannot difmay us, which is the ill of ills and caufeofall evill, what other ill can difmay us i He that exhorts us to beare with the infirmities
one
My SiUertmy Spouje,
59
one of another, and hath enjoy ned the husband to bearc with the mfe(as the weaker vefiell)v?i\l not he beare with his Churoh(as the weaker vef- fell) performing the duty of an husband in all our infirmities f
Againc, His defire is to make her better, and not to caii her awav for that which is amiffe. And for Outward ills ,thcy avebut to refine, and make us more conformable to Chrift our Hus- band, to fit us for heaven, the fame way that he went. They have a bUffing in them all, for he takes away all that is hurtful], he pitties, and keeps us as the apple of his eye. Therefore, let us often thinkeof this,fincehehath vouchfafed to take us fo near to himfelfe. Let us not lofe the comfort that this meditation will yeeld us. We love for goodneflre5beauty,richcs, but Chrift loves us to makeusfo,and then loves usbecaufe wearefoin all eftates whatfoever.
And if Chrift Befo near its. let us labour for chafte judgements , that we doe not defile them with er- rours , feeing the whole foule is efpoufed to Chrift. Truth is the Spoufe of our underftan- ! dings ; it is not left to us to be wanton in opini- ons, to take up what conceit we will of things : fo we ought to have chafte affe&ions, not clea- ving to bafe things : Ic hath been oft times feen that one husband hath had many wives, but ne- ver from the beginning of the world, that one wife hath had many husbands. God promifeth to betroth his Church to him in righteoufneffe | and faithfulneffe 5 that is,as he will befaithfull to
E her, ''
Serm.II.
1 Pet 3.7.
Zawh.1.8.
Vfil.
Veritas e(l fpon/a inteU lecfxi.
6o
Serm. II*
That our affc- ft ions are Ufa tbeir ibjctfs.
My Sifter \my Spoufe.
fo (he {hall by his grace be faithfull co hi m,faith- fulneffe fhall be mutuall, the Church fhall not be falfe to Chrift : fo there is no Chriftian foule rauft thinke to have many husbands ; for Chrift in this cafe is a jealous husband. Take heed thcr- fore of fpirituall harlotry of heart,for our affc&i- ons arc for Chrift, and cannot be better beftow- cd.In other things we lofe our love , and the things loved ;but here we lofe not our love 3 but this is a perfecting love, which drawesusto love that which is better then ourfelves.Werf;?^ we AJfettjuraffeciions are tstbeirobjeffs be : If they be fet upon better things then our felves, they are bettered by ir3they are never rightly beftow- ed but when they are fet upon Chrift 5 and upon other things as they anfvver and ftand with the love of Chrift.For,*^/? rime love, when it is right- ly be flowed, it orders, and regulates all other loves wkatfoever. No man knowes how to ufe earthly things, but a Chriftian that hath firft pitched his love on Chrift, then feeing all things in him,and in all them a beame of that love of his,intcnding happinefle to him, fo he knowes how to ufe eve- ry thing in order. Therefore let us keep our Communion with Chrift, and efteeme nothing more then hislove,becaufehe efteemes nothing more then ours.
But how Jh all we know whether wi be ejftoufed te Chrift or not ? -«« vk.l Our hearts can tell us, whether weyeeld con- nm to t-now if] fent to him or not. In particular, whether we weke^M/Wjhave received him as he will be received, as a
to Cbri(t or not, ) • u
'
£*/#.
Anfto.i.
right
My Sifter >my Spouje.
6t
Seam.II.
2.
right husband 5 that is, Whether we receive him to be ruled by him^ to make him our Head. For the wifewhen(heyeeldstobe married, therewith alfo furrenders up her owne will to be ruled by her husband^fo far (he hath denied her own will, (he hath no will of her owne. Chrift hath wife- dome enough for us, and himfelfe too, whofe wifedome and will muft be ours : To be led by di- vine Truths ft far as they are difaoveredunto us>and tofubrr.it curfelves thereunto, is afigne of a gracious heart that is married to Chritt.
Againe, a willingnejfe to follow fhrijl in all con- ditions as he is dt (covered in the Word. To fuffer llH^J^ Chrift to have the foveraignty in our affe&ions, j sptufeoj drift above all other things and perfons in the world. This is the right difpoficion of a true Spoufe.For as it was at the firft inftitution, there rnufi be a lea- ving of Father and Mother, and all to cleave to the husband:fo here,when any thing and Chrift can- not ftand together, or elfe we (hall never have the comfort of this fweet Name.Many men will be glad to own Chrift to be great by him 5 (but as Saint Aufiin complaines in his time) Chrift Ie- is not loved for Iefus his own fake,but for other thingsthat he brings with him, peace, plenty ,&c. asfarreasitftands with thefe contentments j if I Chrift and the world part once3it will be known i which we followed. In times of peace this is hardly difcerned. If he will pay mensdebts/o as they may have the credit and glory of the Name to be called Chriftians:If he will rcdeeme them from the danger of fin all is well 5 but onely fitch
E 2 have
Wx diligitUf l eftu propter tefum.
6z
My Sitter >my Spoufe.
Sbrm.II.
Encouragemt and direfiion forfucb as are not yet in Chifi.
X.
He b, i.i 6.
2*
have the comfort of this QommMion>as love him for himfelfe. Let us not fo much trouble our felvcs about fignes, as be carefull to doe our duty to Chrift, and then will Chrift difcover his love clearly unto us.
Now they that are not brought fo near to this happy condition by Chrift, may yet have this encouragement $ there is yet place of grace for j them,let them therefore confider but thefe three things :
1 . The excellency ofchrift^ndoftheftateofthe Churchywhen it is fonear him.
2. Theneceffuy ofthistobe fonear him.
3 . That there is hope of it.
There is in Chrift whatfoevcr may commend a Husband, birth, comelinefle, riches, friends, wifedome,authority,&e. j
The excellency of this condition to he ene with chrift }is that all things are ours. For he is the King, and the Church, the guecne of all ; all things are ferviceable to us: it is a wondrous nearncife to be nearer to Chrift then the Angels, who are not his body, but fcrvants that attend upon the Church.the Bride is nearer to him then the An- gelsjfor he is the Head and Hmbandthereofandmt of the Angels. What an excellent condition is this for poore flefh and bloud that creeps up and downethe earth here defpifed *
But efpecially, If rve confider the Neceffity of it, we are all indebted for more then we are worth j 10 divine j uftice we owe a debt of obedience,and in want of that we owe a debt of punifhment and J
we
Jbarve gatkezJdmy Myrrb$$c%
we cannot anfwerone fora thonfand. What will become of us if we have not a husband to dis- charge all our debts but to be imprifoned for ever i
A perfon that is a ftranger to Chrift,though he were an K-Achitophel for his braine,a ludas tor his profeffion,aSrf*/ for his place : yetifhisfinsbc fet before him5 he will be fwallowed up of def- paire, fearing to be fliut up eternally under Gods wrathjtherefore if nothing elfe move, yet let ne- cefficy compell us to take Chrift.
Confider not onely how futableand hew ne- ceffary he is unto ns, but what hope there is to | have him, when as he fuethto us by his mefien- ] gers, and woeth us, when as we fhould rather feeke to him, and with other meflengers fendeth a privy mefTenger,his Holy Spirit, to encline our hearts ; let us therefore as we love our foules, fuffer our fel ves to be won. But more of this in another place. The next Branch is,
3* C^ifi* 'Acceptation ^1 ' havi 'gathered fwy myrrh {with my Spice ficc. So thac together with Chrifts Iprefence, here is a gracious acceptation of the pro- \<uifion of the church jvith a delight in r>;and with- j IzXlrf bringingof more with HimJThc Church had j I a double defire : i . That Chrift would come to ', j accept of what fhe had for him of his owne Grace which he had wrought in her foule. And 2 . She was alfo verily perfwaded that he would ; not come empty handed,only to accept of what was there, but alfo would bring abundance of j Grace and comfort with him. Therefore,^ de-
E 3 fres
6j
Serm.II.
5
3
Chips accep- tation*
.
64
Sbrm.1L
Obferv.
x.
2.
Pfol.ijj.
lhavegatberedmy Myrrb&fc.
— »— *
(ires Acceptation and Increase .-both which defircs he anfwers. He comes to his Garden, fhewes his acceptation, and withall he brings more, I have
gathered m y Myrrh with my Spice : I have eaten my honey - combe with my honey : I have drunk e my wine with my milke&c> Whence we obferve,
That God accepts of the Graces of his children, and delights in them.
Firft, Becaufc the) are the fruits that come from his Children >his Spoufe.his friend ^ love of the per- fon wins acceptance of that which is prefented from theperfon. What comes from love is lo- vingly taken.
( J hey are the Graces of his Spirit. If vvehave any thing that is good,all comes from the Spirit, which is firft in Chrift our husband, and then in us. As the Oyntment was firft powred on Aaron s head, and then ran downe upon hir rich Gar- ments : fo all comes from Chrift to us. Saint Paul cals the wife the Glory of her Husbandybcczxk fas
I in a gla(Te){he refcmbleth the Graces of her hus- band, who may fee his owne Graces in herrfo it is with Chrift and the Church^faceanfwereth to
I face(as Solomon faith in another cafe) Chrift fees
I his owne face, beauty, glory in his Church, fhc refle&s his beames, he lookes in love upon her, and alwaies with his looks conveyes Grace and comfort;and the Church doth refleft back again his Grace. Therefore Chrift loves but the re fl> dionof his owne Graces in his Children, and therefore accepts them.
j 3. Hiskindnefleisfixhashetakes all in good ___ parr*
/
1 baye gathered my Myrrb>&c,
*5
part, Chrift is love and kindnefle it felfe. Why doth he give unto her the name of Spoufe and Si- fter f but that he would be kind,and loving, and that we fhould conceive fo of him. We fee then the Graces of Chrift accepting of us, and what we doe in his ftrength.Both we our felves are fa- j crifices, and what we offer is a facrifice accepta- ble to God through him that offered himfelf as a facrifice of fwect fmelling favour, from which God fmels a favour of reft. God acceprs of Chrift firft3and then of us> and what comes from us in him. We may boldly pray.as Pfio.^.Lord I remember all our offerings 3 and accept all our facrfi- ces. The blefled Apoftle Saint Paul doth will us, to offer up our felves a holy and acceptable Sacri- fice to God, when we are once in Chrift, In the Old Teftament we have divers manifeftat ions of this acceptation. He accepted the Sacrifice of ' Kyibel(i& it is thought)by fire from Heaven; and fo £/f4/tf facrificejand Solomons by fire. So in the | New Teftament, he (hewed hisacceprarionof \thtDifciples meeting together,by a miglry wind | and then filling them with the Holy- G hoft. But | now the declaration of the acceptation of our | Perfons, Graces 3 & Sacrifices y that we offer to him? | u mo ft in peace of confeience, and joy in the Holy. \ Gbofl , and from a holy fire of love kindled by ( the Spirit whereby our facrifices are burned. In the incenfe of prayer how many fweet fpicesare burned together by this fire of faith working by | love, as humility, and patience in fubmitting to j Gods will, hope of a gracious anfwer, holinefle, I lovcto others,&c. E 4 11
Serm.II.
Rom. 11. 1,
iKi.n8i9. Aft 1.1.
M)»mr>
66
Ibarve gathered my Myrrb^c*
Sbrm.IL
Vfe-u
Vfel.
If fo be, that God accepts the performances and Graces (efpecially the prayers of his chil- dren) Let it be an Argument to encourage us, to bt much in all holy duties. It would dead the heart of any man, to performe fervice, where it fhould j not be accepted, and the eye turned afide, not vouchsafing a gracious !ooke upon ir^rhis would be a killing of all comfortable endeavours. But when all that is good is accepted, and what is amiffe is pardoned, when a broken defire, a cup of cold water fhall not go unrefpe<5ied,nay unre- warded, what can we defire more «? It is infideli- ty which is dishonourable to God, and uncom- fortable to our felves,that makes us fo barren and cold in duties.
Onely let our care be to approve our hearts unto Chrift. When our hearts are right,we can- not but thinkcomfortably of Chrift. Thofe that have offended fome great perfons , are afraid when they hearefrom them,becaufethey thinke chey are in a ftate difpleafing to them : So a foulc that is under theguilt of any fin, isfo farrefrom , thinking that God accepts of it, that it lookes to hcare nothing from him but fome meflage of an- ger and difpleafure. But one that preferves ac- quaintance, due diftancc, andrefpe&to agreat perfon,heares from him with com fort,before he ! breaks open a letter, or fees any thing,he ftippo- ' fes it comes from a friend,one that loves him. So as we would defire to heare nothing but good newesfrom heaven, and acceptation of all th3t ye doe, letusbecarefull to preferve our felves
in!
Ibwe gathered my Myrrbfifc.1
6j
Serm. II.
The dCcourfe
inagoodeftate, or elfe our foulcs will tremble upon any difcovery of Gods wrath. The guilty confcienceargues,whatcanGodfhevvtome?be- j ofaguiuycon ing fuch a wretch. The heart of fuch an one can- '*ime' not but misgive; as where peace is made it will fpeake comfort.lt is laid of Daniel,thzt he was a man of Gods defires ; and of Saint lohn, that Chriftfo loved him, that he leaned on hisbreft. Every one cannot be a Daniel, nox one that leans on Chrifts bofome. There are degrees of favour i and love ;but there is no childe of God,but he is beloved & accepted of him in fome degree ; but fomething of this before in the former chapter.
I have gathered my Myrrh with my Spice-, I have eaten my honey- combe with my honey ,&c.
Thatis,I havetaken Contentment inthy Gra- ces,together with aceeptation5there is a delight, and God not only accepts, but he delights in the gra- ces of his children. All mydelight(faith David)is in thofe that are excellent 5 but this is not all> Chrift comes with an enlargement of what he finds.
Chrift comes, and comes not empty, when- foever he comes,but with abundance of Grace. If Saint Paul (who was but Chrifts inftrument) could tell the Romanes,! hope to come toyouin abun- dance of Grace and comfort: ibecaufe he was a blef- fed inftrument to convey good from Chrift to the people of God, as a Conduit-pipe i How much more fhall Chrift himfelfe, where he is prefent,comewith Graces and comfort? Thofe that have communion with Chrift therefore,
have \
Rom. 1 j. 2 9.
I
68
Serm. II.
Mat 15-1?. Rev. ii. it.
iii ■ ■ - - i ■■ i ■ . i . — .—
1 ba^ve gathered my Mjrrby&c. J
Exhortation to ' have C 9771 /on- nionwith Cbrifi.
Rcv.z.17.
have a comfortable communion, being fire to have it enlarged ; for To Inm that hath Jh all be gi- ven. It is not onely true of his taftcomming, (when he ftiall come to judge the quick and the dead)/ command my reward Is with rne-y but a!fo of all his intermediate com nings that are between: when he comes to the foule, he comes not onely to accept what is there, butftill with his reward with him,the increafe of Grace,to recompence all that is good with the increafe thereof. This made his prefence fo defired in the Gofpel! with thofethathad gracious hearts ; They knewall I was the better for Chrift, the company the bet- ter, for he never left any houfe, or table where he was,but there was an increafe ofcomfort,and of Grace. And as it was in his Perfonalijo it is in his Spiritual! prefenceyhc never comes, but he in- creafes Grace and comfort.
Therfore,letusbefliired up to have commu- nion with Chrift (by this motive) that thus we may have an increafe of a further meafure of grace. Let us labour to be fuch as Chrift may delight in,for our Graces are Homy and Spices to him^and where he tafts fweetneffe;he will bring more with him. Tohimthatovercommeth, he promifeth the hidden UWaffnah;they had C\tan- nah before, but he meanesthey fhall have more abundant communion with me, who am the hid- den CMannah. There is abundance in him to be had,as the foule is capable of abundance. Ther- fore we may moft fruitfully and comfortably be converfant in holy exercifes^and communion
with
Iba've eaten my honey-combe^ &c%
69
S E R M ,
Wh Grace id fet forth by
Hoy & Wine,
with Chrift, becaufc our foulcs arc fit to be en- larged more and more,till they have their ful- I neffe in heaven,and ftill there is more Grace and I Comfort to be had in Chrift, the more we have jtodealewith him.
! But to come to (hew what is meant by Honey ; and Wiuejkc.wot to take uncertain grounds from ■| thefe words,but that which may be a foundation for us to build comfort and inftrudtion on ♦ we will not (hew in particular whatis meant by wine land Honey, for that is not intended by the Holy- Ghoft 5 but fhew in generall,how acceptable the Graces of the Spirit of Chrift arc to him, that they feed him, and delight him,as bony and wine j do us,becaufe in the covenant of grace he fillcth ' us by his Spirit of Grace, to have comfort in us as we have in him : For, except there be a mutuali fey in one another jbere is not communion* Therfore Chrift futnifheth his Church with fo much Grace,as is neceffary for a ftate-of abfence here, that may fi: her for communion with him for ever in heaven.As ifaac fent Rebeckah before the GcfK24.i» marriage,jewels, and ornaments to weare, that (he might be more lovely when they met : So our blefled Saviour he fends to his Spoufe from heaven ,jcwels,and ornaments 5 that is, Graces wherewith adorned^he may delight in her more and more till the marriage be fulfilled.Therfore in this bookethe Church is brought in deligh- ting in Chrift, and hein the Church. Thy love (faith the Church to him) is {wetter then wine. Chrift faith to the Church againe, Thy love
II,
ts
Gmt. 2.2,
?o
Seiu II.
That all an /lined up te rejoyceinthe Graces oj the Church:
ObftYV.
i Cor.i- 1 *•
Eat Ofri ends >Drink:
is fweeter then wine. Whatfoevcr Chrift faith to the Church, the Church faith backe againeto Chrift 5 and he backe againe to the Church 5 fo there isamutuall contentment and joy one in
another.
Bat 0 friends ^drinke^&c. Here is an Invitation, when he comes ftorcdl with more Grace and comfort, he ftirsthem up; both theChureh,others,and all that beare good will to his people>that they would delight in the Graces and comforts of his Church. Whence obferve,That,
Weoughttorejoycein the Comforts and Graces of others yand of our felves.
He ftirreth up the Church here as well as others,for he fpeakes to all, both to the Church, and the friends of it, he had need to ftir her up to enjoy the comfort of her owne Grace ; for they are two dttfintt benefits jo have Grace-, and to know that we have it, though one Spirit workeboth. The Spirit works Grace, and (hews us thethings that > God hath given us;yct fomtimes it doth the one and not the other. In the time ofdefertionandof\ Temptation we have Grace }but we know it not -.right to comfort, but we feele it not. There is no comfort ofa fcret unknown treafure j but fo it is with the Church, flie doth not al way es take notice of her owne Graces, and the right (he hath to comfort.! We have need to have Chrifl $ Spirit to help us u< know what good is in us. And indeed aChriftianl fhould not onely examine his heart for the evill that is in him, to he humbled, but what good
there !
1
Eat Ofriends>Drmke.
there is, that he may joy and be thankful] . And fince Chrift accepts the very firft fruits, the car- neft,and delights in them, we fliould know what he delights in, that we may goe boldly to him, confidering, that it is not of our felves, but of Chrift,whatfocver is gracioufly good.Therfore we ought to know our owne Graces, for Chrift, when he will have us comfortable indeed, will difcovet to us what caufe we have to re joy ce,and fhew us what is the worke of his own Spirit, and our right to all comfort.
And fo, for others y we (hould not onely joy in our felves, and in our owne Condition, and Lot, butalfointhe happy condition of every good Chriftian. There is joy in heaven at the conver- fionof one finner. God the Father joyes to have a new Son, God the Sen to fee the fruit of his owne Redemption, that one is pulled out of the ftate of damnation, And God the Holy-Ghofl^ that he hath a new Temple to dwell in. The K^fngelsthzx. they have a new charge to look to, that they had not before, to joyne with them to praife Godrfo there is joy in heaven, the F at her ^Sm, and Holy - Ghojljvitb the Angels joy at it: And all true hearted christians joy in the graces one of another.
For i,GedtchrifcaffdtheHoly-GhoJ} have glory hy it. 2. The church hath comfort by the increafe of aSa'mt. 3 . The prayer of a Chriftian adds new ftrength to the Church. What a happy conditi- on is it, when Gods glory, the Churches com- fort and ftrength, and our owne joy meet toge- ! ther i So that we (hould all take notice of the l Grace of God in others, We \
71 Sbrm.IL
That we ought torejoyceintbs graces of others
Luk.l5«xo»
'Reaf.i.
7*
Sir »f. II.
Gal.1.14.
Eat 0 friends yDrinkc}
We ought to take notice of the works of God in creation and providence ; when we fee plants, ftarres,and fuchlike,or elfe we dishonour God. What then (hould we doe for his gifts and Gra- ces in his children, that are above thefe in digni- ty, fhould we not take notice of what is graciou- fly good,and praife God for it * Thus they did for hauls convcrfion> they glorified God ; for when they faw, that iWof a Woolfe, was be- comenotonly afheep, but a fhcpheard and lea- der of Gods flocke,they glorified God,
So the belecving Iewes ,yrhcn the Gentiles were converted ,they glorified God} that he had taken the Gentiles to be his garden and people When Paul and others had planted the Gofpcll, and God gave the increafe, the godly Iewes rejoyced at that good : So we that are Gentiles (hould rejoyce to heareof the converfion of the Iewes, and pray for it, for then there will be a generall joy when that is.Want of joy fliewes want ofgrace.There is not a furer Chara&er of a Satanicall and Cai- nifh difpofition, then to looke on the Graces of Gods children with a malignant eye : as Cain who hated his brother, becaufe his workes were better then his. Thofe that deprave the graces of God in others, and cloud them with difgraces, thattheymaynotfhine, and will not have the fweet oynrment of their good names to fpread, but C3ft dead flies into it, ihew that they are of his difpofition that is the accufer of the Bre- thren.lt isafigneof the childe of the Devill -, all j that h3vc grace iathem,areofChriflsandofthe ' Angels !
EaP 0 friends yDrinke.
Angels difpofition $ They joy at the converfion and growth of any Chi iftians. Here fuch as they arcftiled friends and Beloved 5 and indeed none but friendsand beloved can loveas Chrift loves, and delight as Chrift delights.
tia
The third Sermon
Ca N T« V. 1,2.
lam come into my Garden, my Sifter, my Spoufe : 1 have gathered my ^Myrrh with my Sficeil have eaten my honey -combe with my hony: I have drunk my wine with my milke:Eat O friends ,drink, yea, drinke abundantly ,0 Beloved !
IJleep,butmyheart waketh7&c.
T hath been (hewed hew Chrift and the Church were fcafting together. She intreated his company to come int$ hk Garden, and eat his pie af ant fruits: He according to her defire, was comcand not only feafted on the Churches provifion, but alfo brought more with him. Chrift taking walks in his Garden (that is,his Church^nd eve- ry particular foul, which is as a fweet paradife for him to delight in)is much refrefhed 5 and in wit- nefle of acceptance brings increafe. What grea- ter
7? Se*m.IIL
74
Eat 0 friends %Drink
S e r. 1 jter encouragement can we wifh,then that we be- ing by nature as the Earth, fince the fall accurfed, fliouldbethefoile of Chrifts delight, planted and watered by him, and that what we yeeld, fhould be fo well taken of him. We are under fo gracious a covenant, that all our fervices anc ac- ccpted,not only our honey >b\& honey -combe , not only our wine, but our milke^ our weake fervices as well asour ftrong,becaufe the fpirit which we have from him fweetneth all . As in nature there is one common influence from heaven • but yet
variety of flowers, Violets, Rofes,Gilly-flowers3 Spices,all fweet in their feverall kind with|j dif- ferent kind of fweetnefle:fo all graces have their beginning from the common influece of Chrifts Spirit, though they differ one from another,and arc all accepted of the Father of Lights, from whence they come. Chrift wondersac his owne grace, 0 woman great is thy faith^ and Cant.3 6. Who is this that commeth out of the wilder ncfe like pilars of fmoake, perfumed with myrrh and frankin- eenfe,with allfowders of the ^Merchant f
Let notthewcakeftofall others be difcoura- ged$Chrift looks not to what he brings fo much as out ofwhatftore$ that which isleaftin quan- tity, may be raoft in proportion; as the Widows mite was more in acceptance then richer offe- rings. A faire of turtle doves was accepted in the
lam.1.17.
i Mat.1n.28,
Levit.5 7. Exod 35.6.
Lnw,and thofe that brought but goats haireiothc
i
building of the Tabernacle.
The particulars here fpecified that Chrift tooke delight in, and inviteth others to a further degree of delight in,are, Myrrh
E&O friends , Drink:
"**—<'
t_Myrrh andSpceyhonty and honey -combejmlke .* C i. The fweetneffei of grace and Which (hew,<2. The variety ; Sfpiricuall
cj.Theufe jcomfort.
tMyrrhe and Spices, i. refrefli the fpirits,and 2. preferve from putrcfa&ion, which are there- fore ufed in embalming. If the foule be not em- balmed with grace,it is a noifome carrion foule, and as it is in it felfc, fo whatfocver comraeth from it is abominable.
tjiiilh and Honey nourifh and ftrengthen, and Wine increafeth fpirits, and thereupon encoura- geth,and allay eth forrow and cares. GiveWinetd htm that is ready to dye. The fence of the lore of Chrift is fweetcr then wine, it baniflheth feares, and forrow and care.
From this mutuall delight between Chrift and his Spoufe,weobfervencxt,that,
There is amutuaMfeaJling betwixt Chriji and his Church. The Church bringeth what (he hath of hisSpirit,and Chrift comes with more plenty.
For there being fo near a covenant between jhimand us, we are by his grace to performe all [offices on our part,we invite him,and he inviteth us. There is not the meaneft Chriftian in whom there is not fpmewhat to welcome Chrift with- all 5 but Chrift fends his provifion before, and comes (aswefay) tohisownecoft ^ he fends a fpirit of faith, a fpirit of love, a fpirit of obedi- ence. Some are content to invite others, but are loth to goe to others, as if it were againft ftate : they would have wherewith to entertain Chrift,
F but I
Sb&.HI.
Prov.ji.fc
I.
Ifa.15.6.
Ix>h,&;f.
Eat 0 friends ^Drinke,
but are unwilling to be beholding to Chrift. 2 . Some are content to have benefit by Chrift,as his tighteoufneflfe to cover them3&c. but they defire not grace to entertaine Chrift, but a heart truly gracious defireth both to delig ht in Chrift, and that Chrift may delight in it : Ir defireth gracetogether with mercy, holinefTe withhap- I pines. Chrift could not delight in his love to us, j if we by his grace had not a love planted in our hearts to him.Buttocometofpeak of this Feaft.
We fee it pleafeth Chrift to vaile heavenly ; matters with comparifons fetcht from earthly things, that fo he may enter into our foules the ibetterbyourfenfes.
Chrift maketh us a / hft, a marriage ft aft ,4 mar* riage feaH with the Kings Sonne, of all feafts the moft magnificent. A feaftfirft in regard of the choife rarities we have in Chrift, We have the beft,andthebeft of thebeft. Fat things, and the marrow }-ef fainefe,wine>mdwinconthe lees , refined that prefciveth the ftrength. The comforts we have from Chrift5 ara the beft comforts, the I peace,thc beft p$ace,the privilcdg€$,thc higheft priviledges. His fief!) crucified for us, to fatisfie ' divine juftice^/^jf indeed, his blood '(bed for us, 'is drinke indeed, that is the beft, the onely meat ■ and diinke to refrclh. our foules, becaufe thefe feed our foules,aodihat toeteroall life.Thelove of God the Father in siV'ipfi Chrift o death,and Chrifts love in .giving himfelr together with full contentment to divine JLftice : this gift it isthac the foul efpcciaily feeds on. What could Chn
Give
Eat 0 friends, Drinke.
give better then himfelfe to feed or.c'hethought nothing elfe worthy for the foule to feed on$and this it daily feeds on^as daily guilt rifeth from the ! breakings out of the remainder of corruption. Other dainties are from this,from hecewe have the Spirit,and graces of the Spirit. If he giveth himfelfjwill he not give all things with himfelfr AsChrift mnketh a feaft of choife things for his ele<3 and choife Spoufe, fo thereis variety as
in a feaft. fa* ft ** md^e i0 m 6f Goa '> Wifcdom^>^ Rightemfnefftt S an Bijtc ait on^and Redemption, that we fhould not be too much caft downe with thought ofour ownefolly,guilt, unholinefle^nd ; mifery. There is that in Chrift which anfwereth to all our wants, and an all-fufficiency for all de- j grees of happineffe. Therefore he hath termes | from whatfoever is glorious,and comfortable in heaven and earth. Chrift is all marrow, allfweet. neffe-y all the feverall graces and comforts we have,and the feverall promifes wherby they are made over and conveyed unto us, are but Chrift difhed out in feverall manner5as the need of eve- ry Chriftian (ball require. Chrift himfelfe is the Ocean,ifluing into feverall ftreames, ro rcfrefh thcjGJty of God. We can be in no condition, but we have a promife to feed on, and all promifes are j Tea and \_A men made to us in Chrift,and perfor- |med to us for Chrift.
Therefore as we have in Chrift a feaft for va- riety ,fo for fufficiency of all good. No man go- eth hungry from a feaft. It was never heard for any to famifh at a feaft. In Chrift there is not on-
F 2 lv
Shr.HL
2.
i Cor. 13 0.
■
i C«r.i.ao.
3
74
Sbi.III.
E*t 0 friends jDrinh.
loh.lo-io-
Ioh.7.38,
Eph.j.10.
•
4-
S
ly abundance, but redundance, adiffufivcanda fpreading goodneffe. As in breafts to give milk, j in clouds to drop dbwnc fhowers, in the Sun to fend forth bcames: As Chrift is full of grace and truth , fo he fully difchargeth all his offices. There is an overflowing of all that is good for our good. He thac could multiply bread for the body, he can multiply grace for our foule : If A* givethlife,he givcth it in abundance : If he giveth water ^7*/<r,he giveth rivers, not fmall ftrearaes : If he giveth peace and jcy,hc giveth it in abun- dance^ fcope is to fill up our joy to thefull. As he is able,fo is he willing to defer as far more abun- dantly then we are able tothinkeor Jpeake. Where Chrift isprefent he bringeth plenty with him. If wine be wanting at the firft, he will rather tume water into winc,thcn there fltould be a faile.
In afeaft there is variety of friendly company: fohcre friends are ftirrcd up to refrcfh themfelv's with us« We havetheblcffed Trinity, the An- gels and all our fellow members in Chrift to come with us.
There is no envy in fpirituall things, wherein whatfoever thcronc hatb> the other hath not the leflc. :
In afeaft becaufe it is intended for rejoycing, there is muficke, and what muficke like to the fweet harmony between God reconciled in Chrift and the foule, and between the foule and itfelfc in inward peace and joy of the Holy- (Ghoft, (hedding the love of Chrift in the foule. j We doe not onely joy, but glory under hope of |
glory,j
;
Eat 0 friends >Drinki
glory, and in afflitiiom, andinGW wwasours, in whom now by Chrift we have an intereft.
. When we come forrowfull to this feaft, we de-
\ partchearfull. This as Davids Harp ftils all paf- Gons and diftempersof fpirit.
The founder and matter of the feaft is Chrift himfelfe, and withall is both gueft and banquet and all. All graces and comforts are the fruits of his Spirit,and he alone that infufed the foule,can fatisfie the foule^he that is above the confeience,
I can only quiet the confeience ,he is that wifedome that fends forth maids 7 his Minifters to invite to his feaft. It is he that cheereth up his guefts as
\ here. Thofe that invited others, brought oynt- ment and powred itowt upon them, to (Sew their welcome,and to cheare them up:as may appeare by our Saviours fpeech to the Pharifee that invi- ted him. So we have from Chrift both the oyle ofgrace,and oyle of gladnefiqfe creates the fruits of the lips to be/>6*re,fpeaking that peace and joy to the heart that others doe to the eare. He raifeth Pdjlors according te his owne heartjo feed his Jheep. The vefTels wherein Chrift conveyeth his dainties ,are,the miniftery of the Word and Sacra- merits, by the TVordmd Sacraments we come to j lenjoy Chrift, and his comforts and graces, and ; by this feaft of grace we come ac length to the I feaft of feafts, that feaft of glory, when we (hall I be fatisfied with the image of God, and enjoy , fulneffe of pleafures for evermore $ and which j addestothe fulneffe, we fhall fully know that it j I fhall be a never interrupted joy .
F 3 We!
Ser.III.
10.
Fro v. 9 3,
Luk.7.44,
Ifa.f7.19.
Ier.3.1?.
Ser.HI.
Eat 0 friends %Drinke.
i'hii.4.4.
Phil 4.4.
I0I1.I&33,
We fee then that we cannot pleafe Chrift bet- ter then in (hewing our felvcs welcome by cheerfull taking pare of his rich provifion. It is : an honour to his bounty to fall too, and it is the temper of fpiritthataChriftianaimes at, to re- ' joycealrvaies in the Lor d^ and that from enjoyning | our priviledges in him. We are not bidden to moumea\\vaycs,bmtorejoycealwaycsy and th.u • upon good advifement, rejoycey and / fay again e (faith Saint Paul)re]oyce. Indeed wehavecaufes of mourning, but it is that the feed of joy fliould befownein mourning,and wecan never be info ■ forlorne a condition, wherein if we underftand Chrin: and our fclves, we have not caufe of joy. In me(faithChrift))^y?M//^x/<f^4^. The world will feed us With bread of affliction. Iftheworld can help it, we (hall have forrow enough, and Chrift knowes that well enough, and ftirsu>up to a cheerfull feeding on that he hath procured for us. He hath both will and skill, and power, and authority to feed us to cverlafting life 5 for the Father fent him forth, and fcaled\\\mto that purpofe. All the fprings of our joy are from him. Our duty is to accept of Chrifis inviting ofus$ what will wc dc for him if we will not feaft with him i we will not fuflfer with him, if we will not feafl: with him. Happy aretheythatcome3 though compelled by erodes and other flurp wayes. If we rudely and churlifLly refufe his feafl; here, we are like never to taft cf his feafl: | hereafter. Nothing provokes fo deeply as kind- neffe defpifed. I: was the caufc of the Iewes re*
je&ion.
I
I
Eat 0 friends^Drinke.
je&ion. How flullweefcafe, not if we perfecute* but if we doe but #*£/*# (o great falvation.
That which we fhould labour to bring with us,is a tafte of thefe dainties, and an appetite to them. The foule hath a taft of its owne,and as all creatures that have life, have a taft to relifh and diftinguifh of that which is good for them from that which isoffenfiveifo wherefoever fpirituall life is, thercislikewifeataft futabletothe fweet relifh that is in fpirituall things* God fliould Iofe the glory of many excellent creatures, if there were not feverall fenfes~to difcerne of feverall goodneffes in them : fo if ihere were not a taft in the foule3we could never delight in God,and his rich goodnefle in Chrift.
Taft is the moft neceffary fence for the prefer- vationof the creature, becaufe there is neareft application in taft, and that we fhould not be de- ceived in taft,we heare,fee,and fmell before,and if thefe fenfes give a good report of the objed, then wetafteof it, and digeft it, and turne itinto fit nourifhment : fo the fpirit of man after judge- ment of the fitneffe of what is prefented,tafts of ir^delights in ir, andisnourifhedby it. There is an attra&ive drawing power in the fou!e,where- by every memberfucksthatoutofthefood that is convenient for it:fo the foule drawes out what is well digefted by judgement, and makes it its owne for feverall ufes.
The chiefe thing that Chrift reqoireth, is a j good ftoraackc to thefe dainties. j
The meanes to procure an appetite. We are |
F 4 nrft
Shr. III.
Hcb, i.j.
(
Omnk vita gu* ftu ducitw.
I.
78
Eat 0 friends yDrinke.
S br. III. jfirftto befenfi ble of fpirituall wants and mifery. The PafTeover lamb was eaten with fowre herbs r fo Chrift crucified, relifheth beft to a fouleaffe- i fled with bitternefTe of fin. Whilft men are rich | in their owne conceit,they goc empty away ; the duties and performances they truft too, are but husks,windy empty chaffqfwelling is not kinde | noutifhment.
That which hinders the fharpneflfe of the fto- macke^are cold defluxions^that dull and flat the edge of it : So upon plodding upon the world,; cold diftillations drop upon the foule, and take away the favonraad defire of heavenly things. Thefe things fill not. There is both a vanity of; emptinefTe, and a vanity of (hort continuance in if* % s» them. Why fhonldwe lay out our money 3 fpend our
time, our wits, our endeavour fo much about them^this makes fo many ftarvelings in religion, j
Befides, there be other noyfbmc affections to i be purged ,as i P#.2. i. which breed a diftaft and difaffeftion to fpirituall things $. as malia and guile,8cc* How can Chrift be fweet to that foulc unto which revenge is fweec.
Exevcife quickens appetite. Thofe thatexer- cifcthemfelves unto godlinefTe, fee a need of fpirituall ftrengthtomaintaineduty. Adullfor- malift keeps his round, and is many yenres after where he was before 5 fees no need of further growth or ftrength. A Chriftian life managed as itfhould be indeed, as it hach much going out, (fo it muft have much camming in, it will not els (be kept up.Thofe that have a journey togoe,will
Eap 0 friends \Drinke*
I 79 \
Ion. 5. z 7,
Rom.u.x.
refrefh themfelves for afterward, left they faint Ser.IIL by the way.
Company likewife of fuch as labour for that Blefcd food that enduretb U) life eternally provoketh to fail too as the reft doe, cfpecially if they be equall or go beyond us in parts ; for vvc will rea- fon with our felves, have not I as much need as i theyaif thefe things be good for them, then they j are good forme?
Thus Saint iWforetelleth, that theexample 'of the Gentiles ihould provoke the Iewes to !come in, and tafte of the Banquet Chrift hath provided for both. Efpecially this fliould ftirus upearneftlycotakcourpartin that Chrift hath provided \ becaufe we know not how foone the table may be taken away : when men fee the difhes in removing3though before they have dif- courfed away much time of their fupper, yet then they will fall frefh to it. We know not how long wifedome will be inviting of us,it will I be our wifedome to take our time, leaft we put \ off fo long, as wifedome her felfe laughs at our | deftru&ion, and a famine be fenr3 of all famines the moil miferable , a famine of the Word,and then we may pine away eternally without com- fort. Chrift will not al waies ftand inviting of us, if we will none of hischeare, others will, and ft)all,when we (hall ftarve.
Let this draw us on, that we fee here Chrifts hearty and free welcome, the gracious look that we are like to have from him.Me counts it an ho- nour, fincehc hath made fuch rich provifion/or
us
./.
8o
Sfi». III.
i Kin«4.^<
Phil.4.7.
Eat Ofriends}Drinke,
us to take parr, and for our pnrt (hew our unwil- ling neffe, that fuchfreckindnefle fhouldbere- fufed. We cannot honour his bounty morcthen to feed liberally of that he liberally fets before 11?. We arc glad to perceive our friends upon in- vitation to thinke themfelves welcome. Let us open our mouth wide, fince Chrift is fo ready to fill it, wc are not ftreighrnedinhislove, but in our own heans.The widdotves oylefailednot till her veftels failed. We are bidden to delight in the Lord,and in whom (hould we delight,but where all fulnefle is to be had to delight in i Our fpirits are not fo large as thofe blefled comforts are, which we arc called to the enjoyment of. If the capacity of our foules w^re a thoufand times lar- ger , yet there is fo large a fea of comfort in Chrift, as they are not able to comprehend it : A taftc of thefegood thingsbreed j$y unfteakable, and peace that faffeth underHattding^hdx will the ! fulnefle doc i This taftc we feele in the ordinan- ces will bring us to that fulnefle hereafter. O let us keep our appetite for thefe things which are fo delightfull,fo futablc to the foule. How great is that goodnes which he both layes up for here- after,and layes out for his, even herein this life. In fomcagesof the Church, the feafts that Chrift hath made have been more folemneand fumptuous then in other, thereafter as Chrift hath been more or lefle dearly and generally manifefttd.At Chrifts firftcomming there wasa grenterfeaftthen before ; becaufc the riches of Gods love in Chrift were theft laid open, and the
pale
V
I
Eat 0 ft tends, Drinke?
pale of the Church was enlarged by the com- S raing in of the Genti!cs:fo will there be a royall feafi whcnthelewesfhallhe converted. Blefed^-v. tl.cn frail thofe be that jh all be called to the Supper] of the Lamb. Suppers are inthsend of the day, ! and this Supper (ball be f urnifht towards the end oftheworld.
Bttthen will be the true magnificent fupper, when all that belong to Godselcflion flul) meet
*ogether,and feed uponthat heavenly Manna for ever • then there will be nothing but marrow it felfe5and wine withoutall dregs y in all our con- tentments here,there is fome mixture of the con- traryjthen nothing but pure quintcfTencc. In the meane time he lets fall fome Manna in this our wildernefle,he lets us telifh that now -y if will not putrifie as the other Manna did, but endure, and j | make us endure for ever. Its the true bread of life. Marke how Chrift drawes his Spoufe on to drinke,and drinke abundantly^thereis no danger of taking too much : where the fpring is infinite, wecan never draw thefe welsdry, never fucke thefe breads of confolation too much, and the I more ftrong and chearf ull we are, the better fer- vice we fhall perforrae,and the more accepted : delight is as fugar3fweet in it felf, and it fweetens all things els*The joy of the Lord is our ftrength. j Duties come off more gracefully, and Religion is made more lovely in the eyes of all, when it comes forth in ftrength and GheerfuInes,Chrifts houfe-keeping is credired hereby, Inmr Fathers houfe is plenty enough. When the Martyrs had.
drunkvl
j 82
Eat 0 friends fOrinke.
SbiwIH
Lflk. i ?.
x Cor.*.9.r
lPfaI.75.*'
drunke largely of this wine, it made them forget
friends5riches,honours,lifeitfelfe : thejoyftir-
red up by it; carried them through all torments.
If any be hindred by conceit of un worthiness
if affedtcd deeply with it,let them confider what
kind of men were compelled to the banquet, the
| blind, the lame. See a lively picture of Gods
mercyintheexampleofthePr^^^, he feares
fharp chiding, and the Father provides a rich ban-
<j#tf;hegoeth to his Fathcr,but the Father runs to
meet him. Did Chrift ever turnebacke any that
came unto him, if they came out of a true fenfe
of their wants i
Eat o friends. Chrift out of the largeneffe of hisafFc&ions multiplycth new titles and compcllatioas \Bclo- ved and friends'] Chrift providesabanquer5 and invites his friends not his enemies. Thofe good things that neither eye hath feen, nor earc hath heard, that are above our conceit to apprehend, thefe are pro- vided for thofe that Iwe him j\ot that hate him : he mingles another ax^forthem^ a cup of wraths and they are to drinkeup the very dregs of it .Friendfhip is the fweetnefle, intimateReffc andftrengthof love. In our friends ourlovedwe!$5andreftsit fclf.Conjugall friendfhip is the fweeteft friend- fhip. All the kinds and degrees of friendship meet in Chrift towards his Spoufe ; it is the1 friendfhip of a husband,of a brother,and if there be any relation in the world wherein friendfhip is,all is too little to expreffe the love of Chrift. )n friendfhip there is mutuall confent,an union
of
Eat 0 friends fDrinke.
I
of judgement and affe&ions, there is a mutwal! fympathy in the good and ill one of another, as it there were one foulc in two bodies : there be mutual friends and mutuall enemies. t>o i not hate them(&\lh David)tkat hate thee. There ismutuall love of one another for their owne lakes ; in flat- tery men love themfelves moft % irifemblancr love others,but all is in reflexion to themfelves. There isliberty which isthelife of friendship, there is a free intercourfe between friends, a free opening of fecrets : fo here Chrift openeth his fecrets to us, and wc to him, we acquaint him with the moft hidden thoughts of our hcarts,and wc lay open all our cares and defires before him: thus Abraham was called Gods friend, and the Difciples Chrifts friends. It isthe office of th£ Spirit to revealc the fccrets of Chrift heart to us concerning ourownc folvation $ he doth not re- veale himfelfe to the world.
In f riendfhip there is mutuall folace and com- fort one in another. Chrift delightcth himfelfe in his love to his Church, and his Church de- , lighteth her felfe in her love to Chrift. Chrifts delight was to be with the fons of men, and ours is to be with him*
In friendfhip there is a mutuall honour and re- Jpcft one of another 5 but here is fome difference in this friendfhip ; for though Chrift calls us friends> and therein in fome fort brings himfelfe down to us, yet we muft remember that this is a friendfhip of unequal$:Chrifts honouring of us is his putting honour upon us* our honoring of hirt* ) is I
83
S*a.IlT.
1
PfrLijf.n
J*4_
Seh.UL
Ifleep.
, is the giving him the honour due to kti name. This \ friendfhip muft be maintained by due refpeS on our parts. As he is our friend.fo he is our King, and knows how to correct us if we forget our di- {tence.Ifheherefeemetoufeushardly>itis that he may ufe us the more kindly after : hefufFcrs> much for us, therefore we may well allow him the liberty of feafonablecorre&ing ofus."
He that infpireth friendfhip into others, will undoubtedly keep the lawes of friendfbip him- felfe, will count our enemies his enemies. The enemies of the Church (hill one day know chat the Church is notfriendlcfle.
And as his friendfhip is fweet,foconfhnt in all ! conditions ,- he ufeth not his friends as we dot flowcrs,regardthem onely whenthey are frefh ; j but he breeds that in us, that may make us fuch as he may ftill delight in us : if other friends faile (as friends may faile ) yet this friend will never faile irs:If we benotailiamed of him, he will ne- ver be afhamed of us. How comfortable would our life be,if we could draw out the comfort that this title of ^/Waffoordeth : It is a comfortable, a fruitfully ecernall friendfhip.
1 jleepfiut my heart waketb. Here the Church cxprefTeth a changeable pafTageof her fpirituall condition, after Hi: had recovered her felfeout of a former defertion,ex- prefTed in the beginning of the third Chapter, and enjoyed a comfortable intercourfe with Chrift, now (he falleth into i deeper defertion and temptation, from the remainder of corrup- tion
?
!
Ifleefr
tion getting ftrength. The Church now falleth afleep, then was awake in the night, and fought I her beloved 5 here is no prefent awaking, no fee- 1 ' king$there no mifufageby the watchmen as herey j I there fhefindeth him morcfpeedily5here(hefals j ficke with love before Chrifls difcovereth him- Ifclfe.
j Before we come to the words,obfeive in ge- jnerall^
I That t be ft ate oft be church and every C hi Hi an is IjhbjecJ to (pirituall alterations. 1 he Church isal- 1 waies beloved \offoufe,a friend^hui in this one ftate : there falkth cue variety of changes. No Creature fubjed to fo many changes as man • from a ftate | of innocency he fell into a ftate of corruption 5 from that he by grace is reftored fo a ftate ot '\ grace,and from grace to glory,where his condi- ! tion fhall be as Chrifts now is, end as the heaven j the place is, altogether unchangeable. And in ] that ftate ot grace, how many intercourfes be jthere, the foundation of Gods love to us, and 1 grace in us alwaies remaining the fame, otfee? be- I Ioved,for eve? beloved.
Wefee here after a feaft the Church falleth ' :>{\?ep:SeeitinJbrabam.fomimesftrongtnfaith, ifomtimes fearfull. David femetimes (tending, j jfomtimes failing, fomtimes recovering hirofelf, ' |& ftanding fafter/omtimes uiumyhmgytbe Lord \is the light of my countenance, whom fiall Ifeare • ! fomtimes againe, IflntUenedayfallby the bands of j Saul. In the verv fame Pfalme he begins with, \ Rebuke me not in thy wrath, and "ends ffi(h/Aj/pij
ye
85
5er. III. 1.
2.
Obferv,
I,
Pfal.
t7-i.
i Sam. 2 7, 1, PfaU.
86
ljleep:
■)
The Reafon.
Ohfrv.l.
K
Sbr.III. \] e wkkedMiatjhough zealous , yet after flies fir bis life. So lob Jeter ,fometimes refolttte and vaU- 4#f,otherwhile finks for ft are.
The ground is by reafon of variety of out- ward occurrences working upon the diverfity of \ principles in us,nature and grace,both nature and i grace are alwaies adive in us in fome degree, i when corruption gets ftrength, then we finde a I ficke ftate creeping upon us, and lofe our former frame. It's with the foule as with the body, in a certaine peripd of time it gathereth ill humours which breake out into aguilh diftempers at length : fo thereliques of a fpirituall difeafe not j carried away, will ripen and gather to a head. This (hould teach us when we ate well to ftudy to keep an even courfe, and to watch over the fiift (lirrings 5 and likewifeif we fee fome une- vennefle in our wayes, not to cenfure our felves I or others over-harfhly. Exa& evennefle is to be
* driven after here, but to be enjoyed in another
world.
2. Wee fee by comparing the ftate of the Church here with the ftate of it in the third Chapter,that where corruption is not throughly purged3and acarefull watch kept over the foule, there after a recovery will follow a more dange- rous diftemper, corruption will notonely ftriv; for life,but for rule. If there had been a through reformation in the Church after ht r former trou- ble,and a through clofing with Chrift ,fhe would not thus have fallen into a more dangerous con- dition. We fee Dtvidin his latter times fals to
nnm-
mmbring of the fcofle $ and Samfjen after he had done great fervices for the Church, at length fhamefully betrayes his ftrength^and he that had ruled others,fubmits to be ruled by a bafe drum* petJwts for not through repenting for his run- \ ning from his calling, fals after to quarrell with God himfelfe. It is the beft therefore to dealc throughly with our hearts, clfe flefh unfubdued will owe us a greater fhame3& we fhall difhonor ourewne beginnings. Yet this is the comfort, that this will oecafion deeper humility and ha- tred of finne in thofe that are Gods, and afafter cleaving to God than ever before, as we fee in the Church hererafterwards grace will have the bctteratlaft.
3, We may obfervc the ingenuity of the Church in laying open her ownc ftate. It is the difpofition of Gods people to be ingenuous in opening their ftate to God, as \x\DmidyNthemi-
Thcrcafonisthus:
1 • By a free and full confeffion we give God the honour of his wifedome in knowing of our own condition fecret and open, we give him the honour of mercy that will not take advantage againft us, the honour of power and authority over us>if he fhould fliew his ftrength againft us. We yeeld unto him the glory of all his chiefe prerogatives: whereupon Iofhuah moveth ^Acban to a free confeffion, My forgive glory to God.
2. We fliame Satan, who fir ft takes away fhame of finning, and then takes away (hamefor 1 G fin*
87
Ser.IIL
Obftrv.},
tf>
88
Ser.III.
J Jleep,
Qux ttt repre hendis}ego
ntrc
fin, he tempts us not to be afhamed to do that we ■ are afhamed to confefle : fo we by filence keep Satans counfell againft our owne foules. If we accufe our felves.we put him out of office, who is the acenfer of the brethren ,
3. We prevent likewife malicious imputati- ons from the world. <^0#**anfwercd roundly and well when he was upbraided with the finnes of his former age : what,thou (faith he) findeft fault with,I have condemned in my felfe before.
4. This ingenuous dealing ealeth the foule> giving vent to the grief c of it: whiles thearrowes head flicks in the wound it will not heale : Sinne
Fcrrumin vw.'-J unconfeffed is like a broken peece of rufty yron in the body , it muft be gotten out, elfc it will by rancklingandfeflring caufc more danger. It is like poifon in the ftoniacke,if it be not prefently caft up it will infed the whole body.Is it not bet- tertotakefhame to our felves now, than to be afhamed hereafter before Angels , Devils and 1 Men^Howcarefull is God of us3 by this private
I ' way to prevent future fhame i
5. This faithfull dealing with our felves is oft a meanes of prefent delivery out of any trou- ble, David inthc 32* Pftlme 4. was in a great di- ftemperbothof body and fpiric ; hismoifture was turned into the drought of Summer. It is thought he made this Pfalme between the time of his fin and his pardon. What courfetaketh he? I faid( faith he)that xsjrefelvedtoconfeffe my fny and thou forgave ji the iniquity of my fin. Upon a free and full,a faithfull, and ingenuous confe/Ti- I on,
Ifleep.
on, without all guile of ftirit, he found cafe pre fently both in foul and body.Tbe caufe of Gods fc vere dealing with us, is, that we fhould deale feverely with our felves.The beft tryall cf Reli- gion in us,is by thofe adions whereby we refleft on our felves,by judging and condemning of our felves-,for this argueth a fpirit without guile. Sin and fhifting came into the world together. The fubtilty ot proud nature, efpecially in eminency is fuch, that finncs may pafle for vertues$becaufe finnc and Satan are alike in this, they cannot en- dure to appeare in their owne colour and habit; and fo thofe that oppofc it fliall be accounted oppofers of good, if his guile of Spirit hath no bkffednefe belonging to intake heed of it.
4. Marke further one figne of a graciousfoule, to be abated for kfferdefe&s, fleepineflfeand in- difpofition to good. One would thinke drowfi- nefle were no fuch great matter 5 O but the church had fuchfweetacquaintancewithChrift, that every little indifpofition that hindered any degree of communion was grievous to her. You fhallhavea/#dW, a Saul, anenormious offender confeffe great fals that gripe his confeience ; all fbattbecaft up, that the confeience being dis- burdened may feele a little eafe : But how few have you humbled for dulncfTe of fpirit, want of love,of zeale5and cheerfulneflein duty:This ac- companied with ftrife againfl it, argues a good fpirit indeed.
A carnall man is not more humbled for groffe fins, than a gracious Chriftian for wants in good
G 2 adions,
Ser. III.
'
so !
Sbr.III.
Ifleep?
a&ions, when it is not with him as it hath been, j and as he would.Thereafon is, whf re there is a cleareand heavenly lighr^therc lefler motes are difcernable : and fpirituall life is fenfiblc of any obfttu&ion and hinderance. This goeth in the world for unneceflfitry nicety : the world ftrai- nethnot at thefe gnats : Butthofe upon whofe hearts the Sun of Righteoufneffc hath fhined, j have both a cleare fight and a tender heart. \ To come tothe words \J fleef\ The Church fetchetha comparifon from the body-to ex- preffe the ftate of the foule. It is one ufe of our body to help us in fpirituall expreflions. Whilft the foule dwelleth in the body, it dependeth much in the conceiving of things upon the phan- tafie, and the phantane upon the fenfes. Wee come to conceive of fpirituall fleep by fleepof the body, which we are well enough acquainted with.
The Church ,as (he confifts of a double princi- ple, flefhand fpirit mingled together in all parts, as darknefle and light in the twilight and daw- ning of the day.-fo here (he expreffeth her condi- tion in regard of either part, fo far as fhe was car- nail, (he flept, fo far as (he was fpirituall,flie was awake.
Inthismixtcondition,the fleflifor theprefent prevailed, yet fo as the Spirit had its working, \JheJlept,bi4t her heart waked. . | The words containe a confcffion J fleep, and a Icorredion, but my bedrtwaketb. She hath a dou- ble afped ^ one to the i\\,her (leepiiipfhe other to
her
1 fleep.
5»
i
her good, her heart infime degree awaked. The S e r . III. Spirit of God is a difcerning Spirit, it difcove- reth what is flefh and what is Spirit.
Sothat we muft not conceive this fleep to be that dead fleep all men are in by nature, nor to be that judiciall fleep , that fpirit of (lumber which is a further degree of that naturall fleep, to which God giveth up fome as a feale of their defperate condition;but here is meant that fleep that arifcth out of the remainder of corruption unfubdued, andnowisherein the Church pre- vailing over the better part.FIefh and Spirit have both their intercourfe in us as, Mofes and Amalek had : unlefle we ftand upon our guard, the flefh \ will get the upper ground, as we fee here. The beft are no further fafe than they are watchfull.
For the cleare underftanding of this, obferve fomecorrefpondency in the refemblance, wher- in too much curiofity is lothfome and poftill- like, and calleth the mind too much from the kernelltothefhell.
Bodily and fpirituall fleep rcfemble each the other in the caules, intheeffeds3andinthe dan-
!
^erousiflue.
There/em* b lance between bodily aid f}i- rituattjleep.
I.
The fleep of the body commeth from theob- ftru&ionand binding upof the fenfes by vapours which arifeout of the ftomacke : fo there be fpi- rituall fumes of worldly cares anddefires that obftru&the fenfes of the foule 5 therefore our bleffed Saviour counts it a fpirituall furfetting, j when the foule is oppreffed with care about the j world ^luftsbring the foule a bedrProfperity is a ; Luk.21.j4.
G 3 ftrong I
9*
SlR.III.
2.
6.
2.
1 Qeep.
i — =- . 1 -i ' * '
(Irong vapo jr, if it overcome not the braine, yet it weakenech ic as (Iron* wac crs doc. Sec it in So. iomm himfclfe. The Difciples fell aflcepinthe garden when they were oppreffed with heavi- ness and forrow, which paflions will have the [like cffe& upon the foulc.
Sleep arifeth oft from wearinefTcand want of fpirits : fo there is a fpirituall wearineflearifing from difcouragements, and too much expence of theftrengch of the foule upon other matters, upon impertinencies that conccrnc not the beft ftate of the foule.
Some are brought afleep by mufickerfo many by filtering enticements and infinuations of others joyning with their ownc flattering dc- ccitfull hcart>are caft into a fpirituall flcep.
Sleep arifeth from want of excrcife, when there is a ccflation from fpirituall exercife about the proper obje& of it,there followeth a fpiritu- all flcep.Exercife keeps waking.
Sleep arifeth oft from cold difeafes,as Lethar- gies, from cold grofTe humors ; cold, earthly, grofle affedions about the things here below5be- numme the foule, and bring it into a heavy > drowfie^cepy temper.
Sometimes deep is caufed by fome kind of poyfon, efpecially thepoyfon of Afpes which kils in flccping : and doe not finfull delights doe the like to the foule^infcnfiblcevils are the moft dangerous evils. <,
Otherwhile flothfull yawning company dif-
pofe to fleep, there is no more ordinary caufe of
fpirituall
1 JJeep.
fpirituall fleep, than converfing with fpirituall fluggards,that count it a high point of wifcdomo not to be forward in Religion. Thefc formall proud pcrfons, as they arc cold themfclves, fo they laboui tocaft water upontbe heatof others. Nay thofe that are other wile good, if declining in their fit ft love, will encline others to afellow- fhipin thefame fecure temper, left they ihonld be upbraided by the vigilancy of others.
They are alike in the cffe&s. Men difpofed to be aflcep deftre to be alone, Thofe like-wife that arc difpofed to take a fpirituall nap, will avoid company , cfpecially of fbch as would awake them, They will hardly endure rowzing meanes.
Men will draw the curtains and fliut out light, when they mean to compofe themfclves to reft. So when men favour themfel ves in fome wayes not allowable, they arc afraid to be difquicted by the light ; light both difcovcreth, awakcth, andftirsupto working: And men when they arc loth to doe what they know, arc loth to kaow what they fhould doe. They thatjleep, pep in the flight. o^/ijOthcrwifc a good King, fhut up the Prophet in prifon for doing his duty : Much of the anger that menbeare againft the word layd open to them, is becaufe it will not foffcr them to flee p quietly in their fins. Such as will fuffer them to live quietly in their finnes,they arc the quiet and hotieft men. There cannot be a worfe figne than when men will not endure wholfome words, it is a fignethey arc in an ill league with
G 4 that
93
Sit.nr.
i.
2.
I Thcf.j .7.
54
lfleep:
3
Ifa.i9-8.
Pfal.nj.5-
-.■■■■■ ■ ^ , w — ■ ■ ■ a_ l -.,,,,. , ■■■>■!■
Ser.III. (that they (hould above all wagewarreagainft*
In deep phantafie ruleth,and dreames in phan- ta(ie;men in deep dreame of falfe good, and for- get true danger.
Many cheiifli golden dreames , drcame of mear,and when they awake,their foule isempty. Vaine hopes are the dreames of waking men, as vaine dreames are of deeping and carnallmen, whofe life is but a dreame.
In d^ep there is no exercife of fenfes or moti- on : asthen men are not fenfible of good or ill,, they move neither to good or ill : xMotion fol- loweth fenfiblenefle : what good we are not fen- fible of, we move not unto. Hence deep is of kin to death, for the time depriving us of the ufe of all fenfes ; and a fecure profeflor in appearance differs little from a dead profeflbur^bothofthem areunaftive in good^and what they doe,they do it without delight, in an uncomely and unaccep- table manner,unbeleeming the ftace of a Chrifti- an. It is all one to have no fenfes, and not to ufe them ; we may fay of men In this deepy temper, as the Scripture fpeaks of Idols, they have eyes and feenot>eares andhcare*ot,£cc*
So likewife they are alike in danger : In deep the precioufeft thing men carry about them, is taken away without refiftance;and they are rea- dy to let loofe what they held fad before, were it never fo rich 3 Jewell. And it is fo in fpirituall ■deepinede 5 men fuflfcr the profefiion of the truth •to be wrung from diem without much with- ;ftanding 5 and with letting fall their watch, let I
foul
Ifleep.
Ser.III.
io.
fall likewife, if not their grace,yet the exercife of their graces, and are in danger to be robbed of all.
There is no danger but a man in fleep is faire for3and expofed unto :Sifera was flaineafleep,and ijhbofhetb at noone day : and there is no temptati- 2 Sam.4.7. on, no finne, no judgement, but a fecure drowfie Chriftian is open for ; which is the ground of fo oft inforcing watchfulnefTe by the Spirit of God in the Scriptures. As fpiriruall deadnes of fpirit isa caufe of other fins, fo likewifeitis a punifh- ment of them^God powreth a Spirit ofdeadjleep I ik.*9 upon tm»$ andclofetbup their eyes, till fome heavy judgement falleth upon them 5 and how many carnallmenneverawakein this world, till they awake in hell i No wonder therefore that Satan labours to cad men into a dead deep all that he •can, and deludesthemwithdreamesof a falfe good,that their eftate is good,and like fo to con- tinue, that to morrow fhall be as to day, that no danger is neare , though Gods wrath hangeth over their head, ready to be revealed from hea- ven.
Thus wee fee how the refemblance holds. Sometpply this to Con ft amines time about three hundred ycares after Chrift, when the Church upon peaceand plenty grew fecure5and fuffered EGclefiafticall abufes to creep in.Religion begat plenty, and the daughter devoured the mother. This made the Writers of the Ecclcfiaftical! Stories to queftion, whether the Church hath more hurt by open perfection, orpeace, whenj
one
Thcodor l.f,
1
p6
Ser.III.
Aug id Ianu- ar.Epift.i 19. Tolerabilior ful£ornm con- ditio q'JiM no$r*>
Si too tempoie bxc diccbai (0 fapiens Attgu* flint) qu':dn$- ftra tevipeflate dixijfts? Gcr- fon dc vic.fpi* ritual.
Si tenerentur in fuo rigor e ^max- ima pars Eccle- fudemarttur.
I flcep.
one Chriftian undermincth and rageth againft another. Humane inventions were fo multiplied, that not long after in o^£*y?wtt time, hecom- plained that the condition of the Icwes was more tolerable then theirs^forthough the Jcwes were under burdens, yet they were fuch as were impofed by God himfelfe, and not humane pre/imp- tiws. But Gcrfin many hundred yeares after in- creafeth his complaint. If (O ^u^nfiinc) thou faidftthusinthy time, what wouldcft thou have faid if thou hadft lived now? when men (as a toy taketh them in the head) will multiply burdens. And he was not afraid to fay ,rhat the number of humane confticutions was fuch, that if they were obferved in rigour, the greateft part of the Church would be damned. Thus whileft the husbandman flept, the envious man Satan flept not, but few'd his teares. Thus Popery grew up by degrees, till it overfpread the Church^whilft the watchmen that fliould have kept others awake, fellafleepthcmfelves. And thus we an- fwer thePapifts, when they quarrcll with us about the beginning of their errours. They aske of us when fuch and fuch an hcrefie began : wc anfwer, that thofe that (hould have obferved them, were aflecp. Popery is a rayftery that crept into the Church by degrees under glori- ous pretences. Their errours had modeft begin- nings. Worfliipping of Images arofe from refer- ving the pi&urcs of friends, and after that were brought into the Church. Invocation of Saints I arofe from fome of the Fathers figurative turning
ofl
I
lfleep.
ofthcir fpeechto fomethat were dead.Tranfub- (lantiation had rife from fome tranfeendent unwary phrafes of the Fathers. The Papacy it felfe from feme titles of the Romifh Church and Bifhop. Nothing in Popery fo groffe, but had forae fmall beginnings, which being negle- &ed by thofe that Ihould have watched over the Church, grew at length uofufferable. No won- der ifthePapifts be caft into a dead fleep,they have drunke too deep of the whores cup. They that worfhip Images, are(asthe Scripture faith) like unto themjhey have eyes and feenot>$cc.They cannot difceine of their errours, though they be never fo ridiculous and fenfleffe, as prayer in an unknowne tongue,and fuch like.
And upon this ftate of the Churcb,Iet us addc this caution.
If the beftmenbefo prone to deep, then we cannot fafely at all times build upon their judge- ment. The Fathers of the Church were not al- way es awake.There be few of thcm,but in fome things we may appealc from themfelves dee- ping, to themfelves waking. The beft having fome darkneffeleft In their underftandings, and fome lufts unfubdued in their affcdlions, may write and fpeak fometimes out of the worft part and principle that is in them5as well as out of the ! beft,when they keep not clofe to the rule. j
When our adverfaries prefle us with the au- thority of Fathers, we appeale to them where they fpeake advifedly, and of purpofe. When they were not awaked by heretickcs,they fpeak
fome- I
97
Ser. III.
A Cautioa.
$s
I fleep.
imufunt no/tri, in multu vary, in minimu ve- flri. Wh.
j Ifa.7'5?-
Sbr.III. Ifometimes anworthily, and give advantages to Fatrcsinmax-\hexcuc\LCS that followed. It is the manner of our adverlaries to make the unwarrantable praftife of the ancienter time a rule of their pra&ife, and the doubtfull opinions of the ancients their own , grand tenets. Wherein in both they deale unfafe- ly for themfelves, and injuriously towards us, ! when we upon grounds in fome things difient, which liberty (oft when they (hould not) they will take to themfelves.
But howfoever this fleepy condition agreeth tothe former times of the Church, yet I wifli there Were not caufe to apply it to our felves, in thislatter age of the Church, wherein many of the ancient herefies are revived $ and befides,the evils that accompany long peace, take hold of us, and will prevaile too far if we doe not rowze up our felves. The Church is in the Common- wealth, and ufually they flourifh and fall toge- ther. When there is a fleep of the Church, for the moft part there is a fleep of the State. A civill fleep is, when in grounds of danger there is no apprehenfion of danger, and this fleep is a pu- nifliment offpirituall fleep, when with Ef brain* a State hath^r^ haires^ and knoweth it noty when judgements abroad will not awake men $ when noife and pinching will not awake, the fleep muft needs be deep. The whole world almoftisj in combuftion round about us, and many coun-' tries thought themfelves as fafe a little before I their troubles, as we now thinke our felves. If feare of outward dangers will not awake, then
fpi-
.
Ifleep.
fpiritual dangers will not^s being more fecret & . not obvious to fenfe.No wonder then if few will belecve our report of the fearefull condition of wicked men in the world to come. A man may be ftartled and awaked with outward dangers that is fpiritually fottifhjbut he that is careleffe of outward danger, will be regardleffe of what we fay in fpirituall dangers. The feare of danger may be the greater, when (as it was amongft the Iewes) thofe that fhould be watchfull them- felves, and awake others, in ftead of awaking, rocke the cradle, and cry, peace, peace, theTemple cf the Lord, the Temple of ythe Lord ; yetwemuft never forget to be mindfull with thankfulneffe for peace,and the Gofpell of peace, which yet by Gods blefling wcenjoy, alwayes fufpcSing thereadinefle of nature to grow fecure under the abundance of favours,and fo to blefle our felvcs in that condition.
i . Now we know that flcep is creeping upon us, bycemparing our prefent condition with our former , when we are in a more wakefull frame, when the graces of Gods Spirit were in exer- cife in us.If we differ from that we were,then all is not well.
2. Compare our felves againe with that ftate and frame that a ChrifUanfhould be in;for fome- times a Cbriftian goes under an uncomfortable condition, all the dayes of his life, fo that he is not fit to makehimfelfe his patterne. The true rule is, that defcription that is in the word of a j waking and living Chriftian, what fhould a man i be,
99_
Sbr.III.
Signes of a flecpy ftate.
;
I
Sbr.III.
A&s 9.59.
be, take him at the beft,the varying from thar is afleepyeftate5visforinftance,A. ChrifHan fhould walked the Comfort of the Hely-Ghojl> live and walke by faith, he fhould depend upon God, and refift temptations. Faith fliould worke by love, and love to our felves fhould move us ro honour our felves as members of Chrift,to dif- \ daine to defile our felves by finne : our hope if it be waking will purge us and make us futablc to the condition we hope for in Hca ven,and the Company wee hope to have fellowfhip with there.
3. Again>!ooke to the examples of others that ; are more gracious. I have as many encourage-
mentsto be thankfull to God,and fruitfull.-They enjoy no more meanes then I, and yet they abound in aflurance, are comfortable in all con- ditions: I am downeina little troubIe,fubje<fi to paflion, to barrennefTe, and diftruft, as if there were no promifes of God made to fowing in righteoufneffe. Thus a man may difcerne he is afleep, by comparing himfelfe with othersthat are better then himfelfe.
4. Again,k's evident that we are growing on to a fleepy condition by this, when we find a back-
I wardnefleto fpiritual duties,as to prayer,thankf- ;
1 giving,and fpirituall conference. It fhould be the ' joy of aChriftian (as it is his prerogative) to come into Ac prefence of Chrift, and to be in- 1
' abled to doe thar,that is above himfelfe. When what is fpirituall in a duty will not downewith us,it is a figne our foules are in a fleepy temper : J
there 1
IJleep.
• ■ * ■ •* - ■ -^ ■~t ~ ■ •
There is not a proportion between the foule and the bufineffe in heavenly duties. Whom doe we fpeake too but God? whom do we heare fpeake in the Word but God i what fhould be the tem- per of thofe that fpeake to God, and heare him fpeake tothemrlt fhould be regardfull, reverent, obfervant:! hofethat are watchfull to the eye of a Prince , what obfervance they fhew, when rhey arc to receive any thing from hinder to put up any requeft to )xim>offcr this to thy King^ faith the Lord by Malady -.When* man comes drow- fily to God, to facrifice, to heare, to pray, &c. Offer this carriage to man, wil 1 he take it at thy hands < Oh the mercy of our patient God, that will endure fuch fervicesas we moft frequently performe ! by this indifpofedneffeto duty more or lefTe,may we difcover our fleepinefle*
5. When the foule begins to admire outward excellencies, when it awakes much to profits, pleafures and honours, when men admire great men,rich men, great places, the ftrength and fat of the foule is confumed by feeding on thefe things, fo that when it comes to fpirituall things it muft needs be faint and drowfie. By thefe and the likefignes,le<us labour to fearchdie ftate of our foules.
1. Andtoftirreusupthemore,Confiderthe danger of a fecure fleepy eftate. There is no fin but; a man is expofed unto in a fecure eft ate^ther- fore the Devill labours all he can to caft men in- to this tcmper,which he muft doe before he can make him fall into any grofle finne. When he
is
foi
(
Mai. 1. 8.
Motives
a^ainft flee- pinefTe.
I.
102
SeiuIII.
ljtfa
is aflcep he is in a fit frame for any ill a&ion,hc is in a temper fit for the Devill to worke upon, to bring into any dreame or crrour, to inflame the fancies and conceits with outward excellencies. The Devill hath a faculty this way to make out- ward things great that are nothing worth \ and to make fuch fins little, as if we were awake would affright us -> he works ftrongeft upon the fancy, when the foule is fleepy or a little drowfie.
Thereisnoman that comes to grofFefins fud- denly.but he fals by little and little,firft to flum- \ ber,and from (lumber to fleep,and from deep to fecurity, and fo from one degree toanother::it is the inlet to all finnes, and the beginning of all danger ; therefore the Lord takes a contrary courfc with his, when he would preferve a ftate or pcrfon, he plants in them firft a fpirit of faith to beleeve that there is fuch a danger, or fuch a good to be apprehended , upon watching and going on in a courfe befitting that conditioned then faith(if it be a raatrer of threatening)ftirs up feare,which maketh Hp care and diligence. This is Gods method, when he intends the prefcrva- t ion of any.
2. A man in his deep is fit to lofc all,a fleepy hand lets any thing goc with eafe. A man hath grace and comfort, he lets it goe in his fpirituall fleepinefle,grace in a great meafure,and the fenfe and comfort of it altogether. A Chriftian hath alwayes the divine nature in him that workes in fome degree 5 yet notwithftanding in regard of his prefent temper and feeling, he may be in
fuch
1 fleep.
fuch a cafe, that he fliall differ nothing from a re- probate 5 nay, hee may come to feele more then any ordinary wicked man feeles whiles he lives in the world, as divers good Chriftians doe. And all this,through their carelefnefle,that they fuflfer themfelvcs to be robbed of firft begin- nings, by yeelding to delights, company and contentmentsjfeedingtheirconceitswithcarnall excellencies, fo favouring corruptions, and flat- tering, that that is naught in them, they lofe the comfort of all that is good : who would doe this for the gaining of a little broken deep? I fay,bro- ken fleep ; for the better a man is, the more un- quietly (hall he fleep in fuch a ftate3he fliall feele ftartlings and frights in the midft of his carnall delights if he belong to God ,
3. Befides,God meersthem with fome crof- fes in this world5that they fhall gaine nothing by it. There is none of Gods children that ever gai- ned by yeelding to any corruption, or drowfi- neffe,though God faved their foules.lt is alwaies true, a fecureftate is a furefore-runnner of fome great crofTe,or of fome great finne. God cannot endure fuch a temper of foule, livelefTe and un- feeling performancesand facrifices, to him that hath given us fuch encouragements:It muft needs be diftaftefull to God when we goe drowfily and heavily about his worke. Curfed is be that doth the worke of the Lordntgligently, if it were to fheath hisfword in the bowels of his enemy, to | which man is exceedingly prone, yetifitbenot done with diligenceand an eye to God,a man is curfed in it. H 4. And
Ser. III.
Icr.48.10,
to4
1 (leep.
Sbr.III. 4-
Luk.1.74. : 5-
4. And it is an odious temper to God 5 for doth not hee deferve cheerfull fervice at our hands? hath hebeenawilderneffctous i doth he not deferve the marrow of our foules * doth not his greatnefTe require it at our hands, that our fenfes be all waking^and doth not his mercy ! deferve,that our love fhould take all care to ferve him tha: is fo gracious and good to us * Is it not the fruit of our redemption to ferve him without feare in holineffe and righteoufnefTe all the daies of our lives?
5. It is a ftate not onely odious to God, but irkfometo our owne fpirits;the confeience is ne- ver fully at peace in a drowfie fta:e,or in dro wfie performances.
Likewife it is not gracefull to others, it breeds not love in them to good things, but diflike. Carnall men, let them fee a Chriftian not carry himfelfe waking as he fhould, though they be a thoufand times worfe themfelves, yet notwith- (landing they thinke it fhould not befo, fucha courfe doth not fute with fo much knowledge and fo much grace.
Let a man confidcr, wherefore God bath gi- ven the powersof the foule and thegraces of the Spirit, are they not givenfor exercife, and to be imployed about their proper obje<5h i A man is not a nun. a Chriftian is not a Chriftian when he is not waking ; he i'o far degenerates from him- felfcyas he yeelds unro any unbefeerning carri- age. Wherefore hath God given winndtrflaft- W/#g,butto conceive the beft things : wherefore
havei
1 Jkep*
have wc judgement ^ but to judge aright between
the things of heaven and earth ? wherefore have
we love planted in us, but to fet it on lovely ob-
je&s? wherefore faith, butto truft God over all ?
wherefore hatred but to fly ill ? wherefore have |
we affedfronsjaut for fpiritual things? When ther-
fore our affe&ions are dull3and lofe their edge to
thefe things, being quick only to earthly things.
What a temper is this * how doth a man anfwer
his Creation>the ftate of a new Creature? Wher-
foreare all graces planted in the foule, as faith
and love,and hope and patience $ but to be in ex-
ercife,and waking;to havethefe, and to let them
fleep,and lie unexercifed, fo faraChriftianfor-
getsbimfelfe, and is not himfelfe^a Chriftian as
a Chriftian, that is, in hisrighttemper fhould be
in theaftand exercifeof what is good in him,
upon all occafions,as we fay of God, he is a pure
A#,becaufe he is alwaiesin working. The Spi-
ritof God isapure A<3,inwhom isnofufFering,
but all a&ion, about that that is fie for fo glorious
a nature : So it is with the fpirit of a man, that
hath the Spirit of God • he is in a&,in exercife,in
operation : As the Spirit is more or leflfe in him,
fo he is more or lefTe in operation, more orlefTe
fruitful!. Whata world of good might Chrifti-
ans doe, if they were in a right temper 5 what a
deale of ill might they efcape and avoid that
they lie in,if they would rouze up their foules to
be as Chriftians fhould be,and as their foule and J
confciencetelsthem, they ought and might be, j
did they rightly improve the meanes they have, j
H2 THE
105
See. Ill,
r
1 io6
Ser.IIII.
The fourth Sermon *
Cant. V. Ver. II.
ljleepjbutwy heart wakes ,&c.
He words as ic hath been (hewed, combine a confefton^i fleep, and a Correction, my heart tvaketh. The confeflion hath been hand!ed5now ^Ifomething of the corre&ion , or exception.
<JMy heart waketh. The word fed>t you know includes the whole foule, for the underfianding is the heart, an under- Handing heart. To lay things up in our hearts, there it is memory, and to cleave in heart is to i cleave in will. Torejoycein heart, that is, in the | 'ajfetficn, fo that all the powers of the foule, the inward man (as/W calleth it ) is the heart. IjleeVybut my heart tvaketh. Indeed,the Church might have faid, my heart fleepeth,but my heart waketh 5 for it is the fame faculty, the fame power of the foule, both in the flate of corruption, and of grace, in which the lfouleis,asinthetwy-lighr, \v*£ cannot fay, this is J light,
1 fleepjbut my heart wah th.
Obferv. i.
light,and that is darkneffe,becaufe there is fuch a mixture. In all the powers of the foule there is fomethirg good, and fomethirgill, fomething fltfli,and (cmethingfpirit. The heart was ailcep, and likewife was awake* / (leep, but my heart wa ketb. You fee here then firit of all in this corre- dion, That a Chriftian hath two principles in hinvhat which is good, and t hat which is evill, whence iffueth the we*knefle of his s&ions and affefiions : They are all mixed,as arc the princi-> pies from which they come forth. We may ob- i ferve further, ThataChriflian man may know j Qkfov^ how itiswithhimfelfe, though he be mixed of ; flefh and fpirit ; he hath a diftinguifhing know- ledge and judgement, whereby he knowesboth the good and evill in bimfelfe. In a dungeon I where is nothing but darkneffe, both on the eye j that fhould fee, and on that which fhould be j feen,he can fee nothing; butwherethereisafu- j pernaturall principle, where there is this mix- j ture, there the light of the Spirit fearcheththe darke corners of the heart i A man that hath the Spirit knoweth both, he knowcth himfelfeand hisownc heart. The Spirit hatha light of its owne, even as Reafbn hath, how doth Reafon |know what it doth i By a refledl A& inbred in )the foul.Shall a man that is naturall refL<5t upon his ftate, and know what he knowes, what he thinks, what he doth, and may notthe foule that is raifed to an higher eftate know as much i un- doubtedly it may. Btfides,we have the Spirit of God, which is light, and felfe-evidcncing, ic
H j fhewes
oS
But my heart w«ketb%
I
SE R, Hll. flicvvcs unco us, where it tSj andwhatitis. The
Hmtiedifer. work of the Spirit may fometimes be hindered, | mng mrhj of aS in times of temptation , then I confcfTe a man i the sprit c$m- looke wholly upon corruption, and fo-mi-
wrupel \ ftake himiclre, in judging by that which he lees prefent in himfelfe, and not by the other princi- ple, which is concealed for a time from him. I But a Chriftian, when he is not in fuch a tempta-
tion, he knowes his owne eftate, and can diflin- guifh between the principles in him, of the flefh and Spirit;grace and nature. I
Againe we fee here, in that the Church faith, * but my heart waktth, that (he doth acknowledge there isgcodaswellasevill : As theChurchis ingenious to confeffe that which is amiffe,//fo/>, j fo (lie is as true in confefling that which isgood in her kWe-jbntmy heart rvaketb, which yeelds us another obfervation.
Wee fliould as well acknowledge that which is good , as that which is evill in our hearts.
Becaufe we muft not bearc falfe witneffe (as not againft others) much leffe againft our felves. Many help Satan theaccofer,and plead his caufe againft the Spirit their Comforter, inrefufing to fee what God feeth in them .We muft make con- fcienceof this, to know the good as well as the evill;though it be never fo little.
To come in particular, what is that good the
^novUJgethin Church hercconfciTeth, whenfhe faith, that her
^Z^t heart mhth < Shein her flcepy cftate,firft hath \aj7tep. I her judgement found in that which is truth of [_ 1 perfons,
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perfons,things,aBdcourfe$XhrifHan$arenotfo! Ser. IIII.j
benighted when they flcep, or given up to fuch j
a reprobate judgement, as that they difcerne not |
differences : rhey candifcernethatfuchare ina:
good way, and fuch are not ; that fuch meanes j
are good, and fuch are not : A Chriflian oft]
timesis forced to doe worke out of judgement^
in cafe his affc&ions are afleep or diftra&ed, and !
fuch works are approved of God, as they come
from aright judgement and convi&ion, though
theevillof them bechaftifed.
But all is not in the judgement. The childe of God afleep hath a working in the will,choofing the better part which he will cleave too3hc hath J
4cboUeof good remain netb in the wilt
a generall purpofe topleafe God in all things-, and I j
no fetled purpofe in particular for to deep thus : \ anfwerable to his judgement therefore he choo- j I
feth the better part and fide5he ownes God, and i his caufe,even in cvill times, cleaving in refolu- j tion of heart to the beft wayes, though with weaknefTe.
Take David in his fleepy time between his re- pentanc€,and his foule finne : If one flionld have asked him what hethoughtof the waiesof God, j and of the contrary, he would have given you ] an anfwer outof found judgement thus and thus: ! If you fliould have asked him what courfehe would have followed in his choice refoiution and purpofe^ he would have anfwercd favourly. Againe, there remaineth affedion anfwerable j ' to their judgement, which though they findc, L~ and fcclc it not for a time, it being perhaps fcat-'\ rclhjuJg^nt,
H 4 tered, I
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4.
Confeience Prov.15.1 5.
How the con^ fcienceina ftzepy temper is f^no^ne to be arrive*
' z Sam.24,
x Sara.15.
, ._.
tered> yet there is a fecretlovetoChrift, and to his caufcand fide, joyned with joy in the wel- fare of the Church and people of God, rejoy- cinginthe profperity of the righteous,witha fe- cret griefe for the contrary. The pulfts will (beat this way, and good affc&'ons will difcover * i themfelves, take him in his flecpy eftate, the i judgement is found in the main, the will, the af. - fe&ions, the joy, the delight, the forrow,this is an evidence his heart is awake.
The confeience likewifcis awake^the heart is taken oft times for the confeience in Scripture, a good confcience(called a merry heart) it acQnti- nuall feaft. Now the confeience of Gods chil- dren is never fo (kepy, but it awaketh in fome comfortable meafure, though perhaps it maybe deadedina particular ad, yet notwithftanding there is fo much life in it, asupon fpeech or con- ference, &c.therewill bean openingof it, and a yeelding a: the length to the flrength of fpiritu- allreafon, his confeience is not feared • David was but a little rowfed by Nathath yet you fee how he prefentlyconfefled ingenioufly that he had finnediSo when he hadnumbredthe people, his confeience prefently fmote him ; and when he j refolved to ki/I Nabal and all his family, which was a wicked, and carnall pa{fion,in which there was nothing but flefh ; yet when he was flopped by the advife, and the difcreet counfell of ^Abi- gail, we fee how prefeiltly he yeelded. There is a kind ofperpetuall tendernefle of confeience in Gods people ; all the difference is, of more, or leiTe. And
i
But my heart waketh.
in
And anfwcrable f othefe inward powers is the outward obedience of Gods children^ in their fleepy eftate 5 theygoe on in a courfe of obedi- ence, though deadly and coldly, andnotwhh that glory ihat may give others good example, or yeeld themfelves comfort , yet there is a courfeofgood duties,his ordinary way is good, howfoever he may ftep afide5 his fis may be fleepy when his eftateis waking. We muftdiftin- guifh between a (late and a fir, a man may have an aguifh fit in a found body .-The ftate ofa Chri- ftian isa waking ftare in the inward man -y thebie courfes he falleth into are but fits out of which he recovers hi mfelfe.
Whence for ufe, let nsmagnifie thegoodnefle of God, that will remainc by his Spirit, and let itftay toprefervelife infuch hearts as oursare, (o prone to fecurity and fleepinefle, let it put us in mind of other like mercifulland gracious do- ings of our God for usjthat he gave his Spirit to us when we had nothing good in us 5 when it met with nothing but enmity, rebellion, and in- difpofednefTc : Nay, confider how he debafed himfclfe and became man,in being united to our fraile flefh after an admirable nearnefle, and all outofmercytofaveus.
If fo be that Satan fliall tempt us in fuch occa- sions, let us enter into our ownefeules, and fear ch the tmhof Grace, our judgement, our wils, our con- ftantcourfeof obedience, and the inward prin- ciple whence it comes, thatwc may be able to ftand in the time of temptation. What upheld ,
the
(Ser.IIH.
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So they retainej alfo a com J to) , vtedience.
That tve mufjt diftinguijhbe* \ itveen (late? \ andfits.
Vfiu
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But my heart waketbi
Obferv.
i Pet.r. Mat. 2 6.
Ssr. Hll.^heChurchjburthisrcfl^aflbythehclpofthe-
; Spirit,thar fhewas able to judge of the oood3 as well asof rhe ill . Thus David, The defires of our foxls aretoward thee^nd though all this have be- fallen us, yet have we not forgotten thy Name., P/i/.44-*c.Thiswil inableustoappealeto God asPeter, Lordthonknorveflllovethee^ it is an evi- dence of a good cftatc.
CM] heart waketh. Gods children never totally fall from grace, though they fleep,yet their heart is awake. The Prophet Efay fpcakingof the Church and chil- dren of God,//i.6. 13. faith, Itjhallbea* a tree, as j an oake who fefub fiance is in them, when they cafi their leaves. Though you fee neither fruit, nor leavcs,yetthereislifein the voot/The feed remains in them>\h£xc is allway a feed remaining, it is an immortall feed that we are begotten by. Peter when he denied his Mafter, was like an Oake that was weather beaten, yet there was life (till in the root : For queftionleifeP^r loved Chrift from his heart. Sometimes a Chriftian may be in fuch a poore cafe as the fpirituall life runneth all to the heart,and the outward men is leftdefti- ] ,tute : As in wars,when the enemy hath conque- red the field,the people run into the City 5 and if 1 they be beaten out of the City they run into the j Caftlerthegraceof God fometimes failes in the outward adtion, in the ficld,when yet it retireth to the hearten which fort it is impregnable, c#/y heart waketh.
When the outward manfleeps, andthereare,
weake
Bu$ my heart Ktaketh.
weake dull performances, and perhaps a&ions armffetoo,yet not withftanding/£f ^Airf waketh : As we feein a fwound or great fcares, the blond fpirits and life, though they leave the face and hands,&c. yet they are in the heart. It is faid in the Scripture of Euticbus, his life is in him ftill, though he feemedte be dead. As Chrift faidof La* zarus, fo a man may fay of a Chriftian in his worft ftate, his life is in him ftill,he is not dead, but fleeps^tf heart waketh.
This is a found Do&rine and comfortable, agreeable to Scripture, and the experience of
\ Gods people, wemuft not lofc it therefore 5 but make ufe of it againft the time of temptation. There are fome pulfes that difcoverlifeinthe fickeft man,fo are there fome breathings and fpi- ] rituall motions of hcart,that will comfort in fuch times. Thefetwo never faile on Gods part, his /*w,which is unchangeable,and his gracea fruit of his love ; And two on our part,the impreffion of that love, and the gracious worke of the new creature, chrisi never dies (faith the Apoflle) as he never dyes in himfelf (after his Ref urre&ion) fo he never dyes in his children, there is alwayes fpirituall life.
The heart rpaketh. This is afecret of GodsSan&uary, onely be- longing to Gods people, others have nothing to doe with it 5 they fhall ever love God, and God will ever love them. TheApoftle,i c^r.14.8. faith, Love never failes. Gifts youknow fhal 1 be j abolifhed, becaufe the manner of knowing we
now
Ser.IIILi
Similt. Ads 10.9.
Ioh.Ii.
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£
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But my heart waketbm
I
S br. IIII. i now ufefhall ceafe> we fecthrotigh aglajfe,8ccJut
\ love /ibideth. Doth our love to God abide for
i ever, and doth not his love to us whence it com-
1 meth?oursisbutareflc<5iionof Gods love. Let
us comfort our felves therefore in this for the
1 time to come,that in all the uncertainty of things
in this life,we have to day, and lofe to morrow ;
as we fee in Job, there is fomewhat a Saint may
| build on that is conftant & unmoveablc. / am the
Lord J change net, therefore ycufonnes of Jacob are
not confumed. God fhould deny himfclfe (ask
were)which he cannot do, and his own conftant
Nature,if he fhould vary this way.
k^A Chnfiiau is what hrs heart andimvard man is„ It is a true fpeech of Divines, GW 'and Nature begin there* \^irt begins with thc/*r*,and outward li- neaments, as hypocrifie, outward painting, and expreffions : But grace at the Qenter 3 and from thence goes to the circumference $ And therefore the Church values her felfe here by the difpofition, and temperof her heart. IhusI am for my outward carri3ge,&c. I flee f, but my he art that waketh.
Therefore let us enter into our confidences andfoulesforthetryallof our eftates, how it is with our judgements : Doe wee allow of the wayesof God, and of the Law of the inward man i How is it with our affe&ions, and bent to good things i How with our hatred5our zeale? Is knot more for outward rhings,then for inward? We know what Iehn faid to Ionadab^ when he would have him into his Chariot, Is thine heart
as
\
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But my heart waketb.
asminejhencmetome ? So faith Chrift,is thine heart as mine, then give me thy hand, butfirft God mud have our hearts* and then our hands : A man otherwife is but a Ghoft in Religion, which goes up and downe without a fpirit of its owne, butapi<3ure3 that hath an outfide, and is nothing within. Therefore efpecially, let us looke to our hearts, oh that there were fuch an heart in this people (faith God to CMojes) t&feare me alrvayes for their good. This is it that Gods I children dtfire, that their hearts may be aright fet.