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  UNION WITH CHRIST
  by Sibbes
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Originally published as 'Bowels Opened,' these expository sermons explore the
believer's spiritual and affectional union with Christ. Sibbes draws from the
Song of Solomon to illustrate the depths of intimate communion between Christ
and His church, encouraging believers toward deeper fellowship with their
Redeemer.

  Chapters: 22

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  TABLE OF CONTENTS
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    1. 00.1. Union with Christ:
    2. 00.3. Prefatory NOTE
    3. 00.4. TO THE CHRISTIAN READER
    4. 01. SERMON I
    5. 02. THE SECOND SERMON
    6. 03. THE THIRD SERMON
    7. 04. THE FOURTH SERMON
    8. 05. THE FIFTH SERMON
    9. 06. THE SIXTH SERMON
   10. 07. THE SEVENTH SERMON
   11. 08. THE EIGHTH SERMON
   12. 09. THE NINTH SERMON
   13. 10. THE TENTH SERMON
   14. 11. THE ELEVENTH SERMON
   15. 12. THE TWELFTH SERMON
   16. 13. THE THIRTEENTH SERMON
   17. 14. THE FOURTEENTH SERMON
   18. 15. THE FIFTEENTH SERMON
   19. 16. THE SIXTEENTH SERMON
   20. 17. THE SEVENTEENTH SERMON
   21. 18. THE EIGHTEENTH SERMON
   22. 19. THE TWENTIETH SERMON

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  CHAPTER 1: 00.1. UNION WITH CHRIST:
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Union with Christ:

Expository Sermons on Song of Solomon 4:16-6:3 by Richard Sibbes * Original
title page:—

BOWELS OPENED, OR A DISCOVERY OF THE

Neere and deere Love, Union and Communion betwixt Christ and the Church, and
consequently betwixt Him and every beleeving soul.

Delivered in divers Sermons on the Fourth Fifth and Sixt Chapters of the
CANTICLES. By that Reverend and Faithfull Minister of the Word, DOCTOR SIBS,
late Preacher unto the Honourable Societie of Grayes Inne, and Master of
Katharine Hall in Cambridge. Being in part finished by his owne pen in his life
time, and the rest of them perused and corrected by those whom he intrusted with
the publishing of his works.

CANT.4:10

Thou hast ravished my heart, my Sister, my Spouse: thou hast ravished my heart
with one of thine eyes, and with one chaine of thy necke.

LONDON Printed by G. M. for George Edwards in the Old Baily in Greene-Arbour at
the signe of the Angell, MDCXXXIX.

HONORATISSIMO DOMINO, DOMINO EDWARDO VICE-COMITI MANDEVILLE,*

QUEM, UT VERÆ NOBILITATIS DELICIAS, CANDORIS NIVEM, IN RES CHRISTI, ET ALIORUM
COMMODA EFFUSISSIMUM, SUSPICIMUS, COLIMUS; UNAQUE CONCIONES HAS IN CANTICA
POSTHUMAS IN AMORIS GRATIAM QUO AUTHOREM IPSE COMPLEXUS EST NOSTRÆQUE IN DNEM
ILLIUS MERITISSIMÆ OBSERVANTIÆ TESTIMONIUM

D.D.

THOMAS GOODWIN.

PHILIPPUS NYE. The text of this module was taken from a PDF created by Monergism
©For more free books like this, and other theological literature, please
visitwww.monergism.com


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  CHAPTER 2: 00.3. PREFATORY NOTE
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Prefatory NOTE The expository sermons which compose the treatise, originally
entitled, in the quaint phraseology of the age, ’Bowels Opened,’ (no doubt
derived from the Hebraic idea of the seat of the affections being in the
’bowels,’ Song of Solomon 5:4; and compare 1 John 3:17) passed through three
editions, as follows:—

(a) 1st edition, 4to, 1639.

(b) 2d edition, 4to, 1641. There is no intimation of its being a ’2d edition;’
but it really was so. The pagination is wholly different from a.

(c) 3d edition, 4to, 1648. This is designated ’3d edition,’ and the pagination
differs from a and b. Prefixed to it is a portrait of Sibbes, ætat 58.
Underneath it are these lines, without signature or initial:

’Thy learning, meekness, wisedome, heavenly minde, Soe full of love, soe
zealous, soe discreete, Thy works, ye Church, yea Heaven, where they doe finde A
crowne—declare, for earth they were not meete.

Whoe, slighting thee, himselfe preferrs before, Let him gett to thee,—he shall
then know more.’ Our text follows a, with comparison of b and c for correction
of misprints. Its title-page is given below.* G.


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  CHAPTER 3: 00.4. TO THE CHRISTIAN READER
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TO THE CHRISTIAN READER THE perusal of this book being committed unto me by an
ancient and a faithful friend of mine, I found it, I confess, so full of
heavenly treasure, and such lively expressions of the invaluable riches of the
love of Christ towards all his poor servants that sue and seek unto him, that I
sent unto the godly and learned author, earnestly entreating him to publish the
same, judging it altogether unmeet that so precious matter should be concealed
from public use: when he excused himself, by undervaluing his own meditations;
but withal signified his desire of the church’s good, if by anything in his
works it might never so little be promoted. I could not but declare myself in
recommending this treatise as a very profitable and excellent help both to the
understanding of that dark and most divine Scripture, and also to kindle in the
heart all heavenly affections unto Jesus Christ.

It is well known how backward I am and ever have been to cumber the press, but
yet I would not be guilty in depriving the dear children of God of the spiritual
and sweet consolations which are here very plentifully offered unto them. And
the whole frame of all these sermons is carried with such wisdom, gravity,
piety, judgment, and experience, that it commends itself unto all that are godly
wise; and I doubt not but that they shall find their temptations answered, their
fainting spirits revived, their understandings enlightened, and their graces
confirmed, so as they shall have cause to praise God for the worthy author’s
godly and painful labours. And thus desiring the Father of all mercies and the
God of all comfort to bless this work to the consolation and edification of
those that seek his favour and desire to fear his holy name, I rest Thine in
Jesus Christ,

J[OHN] DOD.* Union With Christ


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  CHAPTER 4: 01. SERMON I
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SERMON I

I am come into my garden, my sister, my spouse: I have eaten my honeycomb with
my honey; I have drunk my wine with my milk: eat, O friends; drink, yea, drink
abundantly, O beloved.—Song of Solomon 5:1.

OTHER books of Solomon lie more obvious and open to common understanding; but,
as none entered into the holy of holies but the high priest, Leviticus 16:2,
seq., and Hebrews 9:7, so none can enter into the mystery of this Song of songs,
but such as have more near communion with Christ. Songs, and specially marriage
songs, serve to express men’s own joys, and others’ praises. So this book
contains the mutual joys and mutual praises betwixt Christ and his church. And
as Christ and his church are the greatest persons that partake of human nature,
so whatsoever is excellent in the whole world is borrowed to set out the
excellencies of these two great lovers.

It is called ’Solomon’s Song,’ who, next unto Christ, was the greatest son of
wisdom that ever the church bred, whose understanding, as it was ’large as the
sand of the sea,’ 1 Kings 4:29, so his affections, especially that of love, were
as large, as we may see by his many wives, and by the delight he sought to take
in whatsoever nature could afford. Which affection of love, in him misplaced,
had been his undoing, but that he was one beloved of God, who by his Spirit
raised his soul to lovely objects of a higher nature. Here in this argument
there is no danger for the deepest wit, or the largest affection, yea, of a
Solomon, to overreach. For the knowledge of the love of Christ to his church is
above all knowledge, Ephesians 3:19. The angels themselves may admire it, though
they cannot comprehend it. It may well, therefore, be called the ’Song of
Solomon;’ the most excellent song of a man of the highest conceit* and deepest
apprehension, and of the highest matters, the intercourse betwixt Christ, the
highest Lord of lords, and his best beloved contracted spouse.

There are divers things in this song that a corrupt heart, unto which all things
are defiled, may take offence; but ’to the pure all things are pure,’ Titus
1:15. Such a sinful abuse of this heavenly book is far from the intention of the
Holy Ghost in it, which is by stooping low to us, to take advantage to raise us
higher unto him, that by taking advantage of the sweetest passage of our life,
marriage, and the most delightful affection, love, in the sweetest manner of
expression, by a song, he might carry up the soul to things of a heavenly
nature. We see in summer that one heat weakens another; and a great light being
near a little one, draws away and obscures the flame of the other. So it is when
the affections are taken up higher to their fit object; they die unto all
earthly things, whilst that heavenly flame consumes and wastes all base
affections and earthly desires. Amongst other ways of mortification, there be
two remarkable—

1. By embittering all earthly things unto us, whereby the affections are deaded*
to them.

2. By shewing more noble, excellent, and fit objects, that the soul, issuing
more largely and strongly into them, may be diverted, and so by degrees die unto
other things. The Holy Spirit hath chosen this way in this song, by elevating
and raising our affections and love, to take it off from other things, that so
it might run in its right channel. It is pity that a sweet stream should not
rather run into a garden than into a puddle. What a shame is it that man, having
in him such excellent affections as love, joy, delight, should cleave to dirty,
base things, that are worse than himself, so becoming debased like them!
Therefore the Spirit of God, out of mercy and pity to man, would raise up his
affections, by taking comparison from earthly things, leading to higher matters,
that only deserve love, joy, delight, and admiration. Let God’s stooping to us
occasion our rising up unto him. For here the greatest things, the ’mystery of
mysteries,’ the communion betwixt Christ and his church, is set out in the
familiar comparison of a marriage, that so we might the better see it in the
glass of comparison, which we cannot so directly conceive of; as we may see the
sun in water, whose beams we cannot so directly look upon. Only our care must be
not to look so much on the colours as the picture, and not so much on the
picture as on the person itself represented; that we look not so much to the
resemblance as to the person resembled.

Some would have Solomon, by a spirit of prophecy, to take a view here of all the
time, from his age to the second coming of Christ, and in this song, as in an
abridgment, to set down the several passages and periods of the church in
several ages, as containing divers things which are more correspondent to one
age of the church than another (a). But howsoever this song may contain, we deny
not, a story of the church in several ages, yet this hinders not, but that most
passages of it agree to the spiritual estate of the church in every age, as most
interpreters have thought. In this song there is, 1. A strong desire of the
church of nearer communion with Christ; and then, 2. Some declining again in
affection.

3. After this we have her recovery and regaining again of love; after which,

4. The church falls again into a declining of affection; whereupon follows a
further strangeness of Christ to her than before, which continues until,

5. That the church, perceiving of Christ’s constant affection unto her,
notwithstanding her unkind dealing, recovers, and cleaves faster to Christ than
ever before, chap. 3.

These passages agree to the experience of the best Christians in the state of
their own lives. This observation must carry strength through this whole song,
that there is the same regard of the whole church, and of every particular
member, in regard of the chiefest privileges and graces that accompany
salvation. There is the same reason of every drop of water as of the whole
ocean, all is water; and of every spark of fire as of the whole element of fire,
all is fire. Of those homogeneal bodies, as we call them, there is the same
respect of the part and of the whole. And therefore, as the whole church is the
spouse of Christ, so is every particular Christian; and as the whole church
desires still nearer communion with Christ, so doth every particular member. But
to come to the words, ’I am come into my garden,’ &c. This chapter is not so
well broken and divided from the former as it might have been, for it were
better and more consequent* that the last verse of the former chapter were added
to the beginning of this.

’Awake, O north wind; and come, thou south; blow upon my garden, that the spices
thereof may flow out. Let my beloved come into his garden, and eat his pleasant
fruits,’ Song of Solomon 4:16. And therefore, by reason of connection of this
chapter with the former verse, we will first speak somewhat of it briefly, only
to make way for that which follows. The words contain—

1. A turning of Christ’s speech to the winds to blow upon his garden, with the
end why, ’that the spices thereof may flow out.’

2. We have an invitation of Christ, by the church, to come into his garden, with
the end, ’to eat his pleasant fruits.’

Quest. It may be a question whether this command be the words of Christ or the
desire of his spouse?

Ans. The words are spoken by Christ, because he calls it ’my garden,’ and the
church after invites him to eat of ’his pleasant fruits,’ not of hers. Yet the
words may be likewise an answer to a former secret desire of the church, whereof
the order is this: The church being sensible of some deadness of spirit,
secretly desires some further quickening. Christ then answers those desires by
commanding the winds to blow upon her. For ordinarily Christ first stirs up
desires, and then answers the desires of his own Spirit by further increase, as
here, ’Awake, thou north wind; and come, thou south; and blow upon my garden,’
&c.

1. For the first point named, we see here that Christ sends forth his Spirit,
with command to all means, under the name of ’north and south wind,’ to further
the fruitfulness of his church. The wind is nature’s fan. What winds are to the
garden, that the Spirit of Christ, in the use of means, is to the soul. From
comparison fetched from Christ’s commanding the winds, we may in general
observe, that all creatures stand in obedience to Christ, as ready at a word,
whensoever he speaks to them. They are all, as it were, asleep until he awakes
them. He can call for the wind out of his treasures when he pleases: he holds
them in his fist, Proverbs 30:4.

Use. Which may comfort all those that are Christ’s, that they are under one that
hath all creatures at his beck under him to do them service, and at his check to
do them no harm. This drew the disciples in admiration to say, ’What manner of
man is this, that even the winds and the seas obey him?’ Matthew 8:27. And
cannot the same power still the winds and waves of the churches and states, and
cause a sudden calm, if, as the disciples, we awake him with our prayers.

2. Secondly, we see here that Christ speaks to winds contrary one to another,
both in regard of the coasts from whence they blow, and in their quality; but
both agree in this, that both are necessary for the garden: where we see that
the courses that Christ takes, and the means that he uses with his church, may
seem contrary; but by a wise ordering, all agree in the wholesome issue. A
prosperous and an afflicted condition are contrary: a mild and a sharp course
may seem to cross one another; yet sweetly they agree in this, that as the
church needeth both, so Christ useth both for the church’s good. The north is a
nipping wind, and the south a cherishing wind; therefore the south wind is the
welcomer and sweeter after the north wind hath blown. But howsoever, all things
are ours: ’Paul, Apollos, Cephas, things present and to come, life, death,’ &c.,
1 Corinthians 3:21-22; ’all things work together for good to us, being in
Christ,’ Romans 8:28.

Use 1. Hence it is that the manifold wisdom of Christ maketh use of such variety
of conditions; and hence it is that the Spirit of Christ is mild in some men’s
ministries, and sharp in others: nay, in the very same minister, as the state of
the soul they have to deal withal requires.

Use 2. Sometimes, again, the people of God need purging, and sometimes
refreshing. Whereupon the Spirit of God carries itself suitably to both
conditions; and the Spirit in the godly themselves draws good out of every
condition, sure [as] they are that all winds blow them good, and [that] were it
not for their good, no winds should blow upon them. But in regard that these
times of ours, by long peace and plenty, grow cold, heavy, and secure, we need
therefore all kinds of winds to blow upon us, and all little enough. Time was
when we were more quick and lively, but now the heat of our spirits is* abated.
We must therefore take heed of it, and ’quicken those things that are ready to
die,’ Revelation 3:2; or else, instead of the north and south wind, God will
send an east wind that shall dry up all, as it is, Hosea 13:15.

Use 3. Again, if Christ can raise or lay, bind up or let loose, all kind of
winds at his pleasure, then if means be wanting or fruitless, it is he that says
to the clouds, Drop not, and to the winds, Blow not. Therefore, we must
acknowledge him in want or plenty of means. The Spirit of Christ in the use of
means is a free agent, sometimes blows strongly, sometimes more mildly,
sometimes not at all. No creature hath these winds in a bag at command, and
therefore it is wisdom to yield to the gales of the Spirit. Though in some other
things, as Solomon observes, it may hinder to observe the winds, Ecclesiastes
11:4, yet here it is necessary and profitable to observe the winds of the
Spirit.

Now, for the clear understanding of what we are to speak of, let us first
observe—

1. Why the Spirit of God, in the use of the means, is compared to wind. And
then, 2. Why the church is compared to a garden; which shall be handled in the
proper place. But first for the wind.

1. ’The wind bloweth where it listeth,’ as it is John 3:8. So the Spirit of God
blows freely, and openeth the heart of some, and poureth grace plentifully in
them.

2. The wind, especially the north wind, hath a cleansing force. So the Spirit of
God purgeth our hearts ’from dead works to serve the living God, making us
partakers of the divine nature,’ 2 Peter 1:4.

3. The wind disperseth and scattereth clouds, and makes a serenity in the air.
So doth the Spirit disperse such clouds as corruption and Satan raise up in the
soul, that we may clearly see the face of God in Jesus Christ.

4. The wind hath a cooling and a tempering quality, and tempers the distemper of
nature. As in some hot countries there be yearly anniversary winds, which blow
at certain times in summer, tempering the heat; so the Spirit of God allayeth
the unnatural heats of the soul in fiery temptations, and bringeth it into a
good temper.

5. The wind being subtle, searcheth into every corner and cranny. So the Spirit
likewise is of a searching nature, and discerneth betwixt the joints and the
marrow, betwixt the flesh and the Spirit, &c., searching those hidden
corruptions, that nature could never have found out.

6. The wind hath a cherishing and a fructifying force. So the Spirit is a
quickening and a cherishing Spirit, and maketh the heart, which is as a barren
wilderness, to be fruitful.

7. The wind hath a power of conveying sweet smells in the air, to carry them
from one to another. So the Spirit in the word conveyeth the seeds of grace and
comfort from one to another. It draws out what sweetness is in the spirits of
men, and makes them fragrant and delightful to others.

8. The wind, again, bears down all before it, beats down houses, and trees, like
the cedars in Lebanon, turns them up by the roots, and lays all flat. So the
Spirit is mighty in operation. There is no standing before it. It brings down
mountains, and every high thing that exalts itself, and lays them level; nay,
the Roman and those other mighty empires could not stand before it. For these
respects and the like, the ’blowing of the Spirit’ is compared to wind. For
which end Christ here commands the wind to ’blow upon his garden.’

1. To blow, &c. See here the order, linking, and concatenation of things one
under another. To the prospering of a poor flower or plant in a garden, not only
soil is needful, but air and wind also, and the influence of heaven; and God
commanding all, as here the winds to blow upon his garden. To this end, as a
wonderful mercy to his people, it is said, ’And it shall come to pass in that
day, I will hear, saith the Lord: I will hear the heavens, and they shall hear
the earth; and the earth shall hear the corn, the wine, and the oil; and they
shall hear Jezreel,’ Hosea 2:21-22. As the creatures are from God, so the order
and dependence of creatures one from another, to teach us not only what to pray
for, but also what to pray fitly for; not only to pray for the dew of heaven,
but also for seasonable and cherishing winds. It is not the soil, but the
season, that makes fruitful, Non ager sed annus facit fructus, and that from
seasonable winds and influences. So in spiritual things there is a chain of
causes and effects: prayer comes from faith Romans 10:14; faith from the hearing
of the word; hearing from a preacher, by whom God by his Spirit blows upon the
heart; and a preacher from God’s sending. If the God of nature should but hinder
and take away one link of nature’s chain, the whole frame would be disturbed.
Well, that which Christ commands here, is for the winds to ’blow upon his
garden.’ And we need blowing: our spirits will be becalmed else, and stand at a
stay; and Satan will be sure by himself, and such as are his bellows, to blow up
the seeds of sinful lusts in us. For there are two spirits in the church, the
one always blowing against the other. Therefore, the best had need to be stirred
up; otherwise, with Moses, Exodus 17:12, their hands will be ready to fall down,
and abate in their affection. Therefore we need blowing—

1. In regard of our natural inability.

2. In regard of our dulness and heaviness, cleaving to nature occasionally.

3. In regard of contrary winds from without.

Satan hath his bellows filled with his spirit, that hinders the work of grace
all they can; so that we need not only Christ’s blowing, but also his stopping
other contrary winds, that they blow not, Revelation 7:1.

4. In regard of the estate and condition of the new Covenant, wherein all
beginning, growth, and ending, is from grace, and nothing but grace.

5. Because old grace, without a fresh supply, will not hold against new crosses
and temptations.

Use. Therefore when Christ draws, let us run after him; when he blows, let us
open unto him. It may be the last blast that ever we shall have from him. And
let us set upon duties with this encouragement, that Christ will blow upon us,
not only to prevent us, but also to maintain his own graces in us. But O! where
is this stirring up of ourselves, and one another, upon these grounds!

Quest. But, why is the church compared to a garden?

Ans. Christ herein takes all manner of terms to express himself and the state of
the church; as it is to him, to shew us that wheresoever we are, we may have
occasion of heavenly thoughts, to raise up our thoughts to higher matters. His
church is his ’temple,’ when we are in the temple; it is a ’field’ when we are
there; a ’garden,’ if we walk in a garden. It is also a ’spouse’ and a ’sister,’
&c. But more particularly the church is resembled to a garden.

1. Because a garden is taken out of the common waste ground, to be appropriated
to a more particular use. So the church of Christ is taken out of the wilderness
of this waste world, to a particular use. It is in respect of the rest, as
Goshen to Egypt, Exodus 9:26, wherein light was, when all else was in darkness.
And indeed wherein doth the church differ from other grounds, but that Christ
hath taken it in? It is the same soil as other grounds are; but, he dresseth and
fits it to bear spices and herbs.

2. In a garden nothing comes up naturally of itself, but as it is planted and
set. So nothing is good in the heart, but as it is planted and set by the
heavenly husbandman, John 15:4; and Matthew 15:3. We need not sow the
wilderness, for the seeds of weeds prosper naturally. The earth is a mother to
weeds, but a stepmother to herbs. So weeds and passions grow too rank naturally,
but nothing grows in the church of itself, but as it is set by the hand of
Christ, who is the author, dresser, and pruner of his garden.

3. Again, in a garden nothing uses to be planted but what is useful and
delightful. So there is no grace in the heart of a Christian, but it is useful,
as occasion serves, both to God and man.

4. Further, in a garden there are variety of flowers and spices, especially in
those hot countries. So in a Christian, there is somewhat of every grace. As
some cannot hear of a curious flower, but they will have it in their garden, so
a Christian cannot hear of any grace but he labours to obtain it. They labour
for graces for all seasons, and occasions. They have for prosperity, temperance
and sobriety; for adversity, patience and hope to sustain them. For those that
are above them, they have respect and obedience; and for those under them,
suitable usage in all conditions of Christianity. For the Spirit of God in them
is a seminary of spiritual good things. As in the corruption of nature, before
the Spirit of God came to us, there was the seminary of all ill weeds in us, so
when there is a new quality and new principles put in us, therewith comes the
seeds of all graces.

5. Again, of all other places, we most delight in our gardens to walk there and
take our pleasure, and take care thereof, for fencing, weeding, watering, and
planting. So Christ’s chief care and delight is for his church. He walks in the
midst of the ’seven golden candlesticks,’ Revelation 2:1; and if he defend and
protect States, it is that they may be a harbour to his church.

6. And then again, as in gardens there had wont to have fountains and streams
which run through their gardens, (as paradise had four streams which ran through
it); so the church is Christ’s paradise; and his Spirit is a spring in the midst
of it, to refresh the souls of his upon all their faintings, and so the soul of
a Christian becomes as a watered garden.

7. So also, ’their fountains were sealed up,’ Song of Solomon 4:12; so the joys
of the church and particular Christians are, as it were, sealed, up. A stranger,
it is said, ’shall not meddle with this joy of the church,’ Proverbs 14:10.

8. Lastly, a garden stands always in need of weeding and dressing. Continual
labour and cost must be bestowed upon it; sometimes planting, pruning, and
weeding, &c. So in the church and hearts of Christians, Christ hath always
somewhat to do. We would else soon be overgrown and turn wild. In all which, and
the like respects, Christ calleth upon the winds ’to blow upon his garden.’

Use 1. If then the church be a severed portion, then we should walk as men of a
severed condition from the world, not as men of the world, but as Christians; to
make good that we are so, by feeling the graces of God’s Spirit in some
comfortable measure, that so Christ may have something in us, that he may
delight to dwell with us, so to be subject to his pruning and dressing. For, it
is so far from being an ill sign, that Christ is at cost* with us, in following
us with afflictions, that it is rather a sure sign of his love. For, the care of
this blessed husbandman is to prune us, so as to make us fruitful. Men care not
for heath and wilderness, whereupon they bestow no cost. So when God prunes us
by crosses and afflictions, and sows good seed in us, it is a sign he means to
dwell with us, and delight in us.

2. And then also, we should not strive so 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.

3. And then, let us learn hence, not to despise any nation or person, seeing God
can take out of the waste wilderness whom he will, and make the desert an Eden.

4. Again, let us bless God for ourselves, that our lot hath fallen into such a
pleasant place, to be planted in the church, the place of God’s delight.

5. And this also should move us to be fruitful. For men will endure a fruitless
tree in the waste wilderness, but in their garden who will endure it? Dignity
should mind us of duty. It is strange to be fruitless and barren in this place
that we live in, being watered with the dew of heaven, under the sweet influence
of the means. This fruitless estate being often watered from heaven, how
fearfully is it threatened by the Holy Ghost, that ’it is near unto cursing and
burning,’ Hebrews 6:8. For in this case, visible churches, if they prosper not,
God will remove the hedge, and lay them waste, having a garden elsewhere.
Sometimes God’s plants prosper better in Babylon, than in Judea. It is to be
feared God may complain of us, as he doth of his people, ’I have planted thee a
noble vine; how art thou then come to be degenerated?’ Jeremiah 2:21. If in this
case we regard iniquity in our heart, the Lord will not regard the best thing
that comes from us, as our prayers, Hebrews 12:17. We must then learn of
himself, how and wherein to please him. Obedience from a broken heart is the
best sacrifice. Mark in [the] Scriptures what he abhors, what he delights in. We
use to say of our friends, Would God I knew how to please them. Christ teacheth
us, that ’without faith it is impossible to please him,’ Hebrews 11:6. Let us
then strive and labour to be fruitful in our places and callings. For it is the
greatest honour in this world, for God to dignify us with such a condition, as
to make us fruitful. ’We must not bring forth fruit to ourselves,’ as God
complains of Ephraim, [Israel], Hosea 10:1. Honour, riches, and the like, are
but secondary things, arbitrary at God’s pleasure to cast in; but, to have an
active heart fruitful from this ground, that God hath planted us for this
purpose, that we may do good to mankind, this is an excellent consideration not
to profane our calling. The blessed man is said to be, ’a tree planted by the
water side, that brings forth fruit in due season,’ Psalms 1:3. But it is not
every fruit; not that fruit which Moses complains of, Deuteronomy 32:32, the
wine of dragons, and the gall of asps: but good fruit, as John speaks; ’Every
tree that bringeth not forth good fruit, is hewn down, and cast into the fire,’
Matthew 3:10.

6. Lastly, in that the church is called Christ’s garden, this may strengthen our
faith in God’s care and protection. The church may seem to lie open to all
incursions, but it hath an invisible hedge about it, a wall without it, and a
well within it, Zechariah 2:5. God himself is a wall of fire about it, and his
Spirit a well of living waters running through it to refresh and comfort it. As
it was said of Canaan, so it may be said of the church, ’The eye of the Lord is
upon it all the year long,’ Deuteronomy 11:12, and he waters it continually.
From which especial care of God over it, this is a good plea for us to God, ’I
am thine, save me;’ I am a plant of thine own setting; nothing is in me but what
is thine, therefore cherish what is thine. So, for the whole church the plea is
good: ’The church is thine; fence it, water it, defend it, keep the wild boar
out of it.’ Therefore the enemies thereof shall one day know what it is to make
a breach upon God’s vineyard. In the mean time, let us labour to keep our hearts
as a garden, that nothing that defileth may enter. In which respects the church
is compared to a garden, upon which Christ commands the north and south wind,
all the means of grace, to blow. But to what end must these winds blow upon the
garden?

’That the spices thereof may flow out.’ The end of this blowing is, you see,
’that the spices thereof may flow out.’ Good things in us lie dead and bound up,
unless the Spirit let them out. We ebb and flow, open and shut, as the Spirit
blows upon us; without blowing, no flowing. There were gracious good things in
the church, but they wanted blowing up and further spreading, whence we may
observe, that,

Obs. 1. We need not only grace to put life into us at the first, but likewise
grace to quicken and draw forth that grace that we have. This is the difference
betwixt man’s blowing and the Spirit’s. Man, when he blows, if grace be not
there before, spends all his labour upon a dead coal, which he cannot make take
fire. But the Spirit first kindles a holy fire, and then increases the flame.
Christ had in the use of means wrought on the church before, and now further
promoteth his own work. We must first take in, and then send out; first be
cisterns to contain, and then conduits to convey. The wind first blows, and then
the spices of the church flow out. We are first sweet in ourselves, and then
sweet to others.

Obs. 2. Whence we see further, that it is not enough to be good in ourselves,
but our goodness must flow out; that is, grow more strong, useful to continue
and stream forth for the good of others. We must labour to be, as was said of
John, burning and shining Christians, John 5:35. For Christ is not like a box of
ointment shut up and not opened, but like that box of ointment that Mary poured
out, which perfumes all the whole house with the sweetness thereof. For the
Spirit is herein like wind; it carries the sweet savour of grace to others. A
Christian, so soon as he finds any rooting in God, is of a spreading
disposition, and makes the places he lives in the better for him. The whole body
is the better for every good member, as we see in Onesimus, Phil. 11. The
meanest persons, when they become good, are useful and profitable; of briars,
become flowers. The very naming of a good man casts a sweet savour, as
presenting some grace to the heart of the hearer. For then we have what we have
to purpose, when others have occasion to bless God for us, for conveying comfort
to them by us. And for our furtherance herein, therefore, the winds are called
upon to awake and blow upon Christ’s garden, ’that the spices thereof may flow
out.’

Obs. 3. Hence we see, also, that where once God begins, he goes on, and delights
to add encouragement to encouragement, to maintain new setters up in religion,
and doth not only give them a stock of grace at the beginning, but also helps
them to trade. He is not only Alpha, but Omega, unto them, the beginning and the
ending, Revelation 1:8. He doth not only plant graces, but also watereth and
cherisheth them. Where the Spirit of Christ is, it is an encouraging Spirit; for
not only it infuseth grace, but also stirs it up, that we may be ready prepared
for every good work, otherwise we cannot do that which we are able to do. The
Spirit must bring all into exercise, else the habits of grace will lie asleep.
We need a present Spirit to do every good; not only the power to will, but the
will itself; and not only the will, but the deed, is from the Spirit, which
should stir us up to go to Christ, that he may stir up his own graces in us,
that they may flow out.

Use. Let us labour, then, in ourselves to be full of goodness, that so we may be
fitted to do good to all. As God is good, and does good to all, so must we
strive to be as like him as may be; in which case, for others’ sakes, we must
pray that God would make the winds to blow out fully upon us, ’that our spices
may flow out’ for their good. For a Christian in his right temper thinks that he
hath nothing good to purpose, but that which does good to others.

Thus far of Christ’s command to the north and south wind to awake and blow upon
his garden, that the spices thereof may flow out. In the next place we have—

II. Christ’s invitation by the church to come into his garden, with the end
thereof, ’to eat his pleasant fruits.’ Which words shew the church’s further
desire of Christ’s presence to delight in the graces of his own Spirit in her.
She invites him to come and take delight in the graces of his own Spirit; and
she calls him ’Beloved,’ because all her love is, or should be, imparted and
spent on Christ, who gave himself to a cursed death for her. Our love should run
in strength no other way, therefore the church calls Christ her ’Beloved.’
Christ was there before, but she desires a further presence of him, whence we
may observe, that

Wheresoever grace is truly begun and stirred up, there is still a further desire
of Christ’s presence; and approaching daily more and more near to the soul, the
church, thinks him never near enough to her until she be in heaven with him. The
true spouse and the bride always, unless in desertion and temptation, crieth,
’Come, Lord Jesus, come quickly,’ Revelation 22:20. Now, these degrees of
Christ’s approaches to the soul, until his second coming, are, that he may
manifest himself more and more in defending, comforting, and enabling his church
with grace. Every further manifestation of his presence is a further coming.

Quest. But why is the church thus earnest?

Reason 1. First, because grace helps to see our need of Christ, and so helps us
to prize him the more; which high esteem breeds a hungering, earnest desire
after him, and a desire of further likeness and suitableness to him.

Secondly, because the church well knows that when Christ comes to the soul he
comes not alone, but with his Spirit, and his Spirit with abundance of peace and
comfort. This she knows, what need she hath of his presence, that without him
there is no comfortable living; for wheresoever he is, he makes the soul a kind
of heaven, and all conditions of life comfortable.

Use. Hence we may see that those that do not desire the presence of Christ in
his ordinances are, it is to be feared, such as the wind of the Holy Ghost never
blew upon. There are some of such a disposition as they cannot endure the
presence of Christ, such as antichrist and his limbs,* whom the presence of
Christ in his ordinances blasts and consumes. Such are not only profane and
worldly persons, but proud hypocrites, who glory in something of their own; and
therefore their hearts rise against Christ and his ordinances, as laying open
and shaming their emptiness and carnalness. The Spirit in the spouse is always
saying to Christ, ’Come.’ It hath never enough of him. He was now in a sort
present; but the church, after it is once blown upon, is not satisfied without a
further presence. It is from the Spirit that we desire more of the Spirit, and
from the presence of Christ that we desire a further presence and communion with
him. Now, The end and reason why Christ is desired by the Church to come into
his garden is ’to eat his pleasant fruits;’ that is, to give him contentment.
And is it not fit that Christ should eat the fruit of his own vine? have comfort
of his own garden? to taste of his own fruits? The only delight Christ hath in
the world is in his garden, and that he might take the more delight in it, he
makes it fruitful; and those fruits are precious fruits, as growing from plants
set by his own hand, relishing of his own Spirit, and so fitted for his taste.
Now, the church, knowing what fitted Christ’s taste best, and knowing the fruits
of grace in her heart, desireth that Christ would delight in his own graces in
her, and kindly accept of what she presented him with. Whence we see that A
gracious heart is privy to its own grace and sincerity when it is in a right
temper, and so far as it is privy is bold with Christ in a sweet and reverend
manner. So much sincerity, so much confidence. If our heart condemn us not of
unsincerity, we may in a reverend manner speak boldly to Christ. It is not fit
there should be strangeness betwixt Christ and his spouse; neither, indeed, will
there be, when Christ hath blown upon her, and when she is on the growing hand.
But mark the order.

First, Christ blows, and then the church says, ’Come.’ Christ begins in love,
then love draws love. Christ draws the church, and she runs after him, Song of
Solomon 1:4. The fire of love melts more than the fire of affliction.

Again, we may see here in the church a carefulness to please Christ. As it is
the duty, so it is the disposition, of the church of Christ, to please her
husband.

1. The reason is, first, our happiness stands in his contentment, and all cannot
but be well in that house where the husband and the wife delight in, and make
much of, each other.

2. And again, after that the church hath denied herself and the vanities of the
world, entering into a way and course of mortification, whom else hath she to
give herself to, or receive contentment from? Our manner is to study to please
men whom we hope to rise by, being careful that all we do may be well taken of
them. As for Christ, we put him off with anything. If he likes it, so it is; if
not, it is the best that he is like to have.

Uses. 1. Oh! let us take the apostle’s counsel, ’To labour to walk worthy of the
Lord, &c., unto all well-pleasing, increasing in knowledge, and fruitfulness in
every good work,’ Colossians 1:9-10. And this knowledge must not only be a
general wisdom in knowing truths, but a special understanding of his good-will
to us, and our special duties again to him.

2. Again, that we may please Christ the better, labour to be cleansed from that
which is offensive to him: let the spring be clean. Therefore the psalmist,
desiring that the words of his mouth and the meditations of his heart might be
acceptable before God, first begs ’cleansing from his secret sins,’ Psalms
19:12.

3. And still we must remember that he himself must work in us whatsoever is
well-pleasing in his sight, that so we may be perfect in every good thing to do
his will, having grace whereby we may serve him acceptably. And one prevailing
argument with him is, that we desire to be such as he may take delight in: ’the
upright are his delight.’ It cannot but please him when we desire grace for this
end that we may please him. If we study to please men in whom there is but
little good, should we not much more study to please Christ, the fountain of
goodness? Labour therefore to be spiritual; for ’to be carnally minded is
death,’ Romans 8:6, and ’those that are in the flesh cannot please God.’ The
church desires Christ to come into his garden, ’to eat his pleasant fruits,’
where we see, the church gives all to Christ. The garden is his, the fruit his,
the pleasantness and preciousness of the fruit is his. And as the fruits please
him, so the humble acknowledgment that they come from him doth exceedingly
please him. It is enough for us to have the comfort, let him have the glory. It
came from a good spirit in David when he said, ’Of thine own, Lord, I give
thee,’ &c., 1 Chronicles 29:14. God accounts the works and fruits that come from
us to be ours, because the judgment and resolution of will, whereby we do them,
is ours. This he doth to encourage us; but because the grace whereby we judge
and will aright, comes from God, it is our duty to ascribe whatsoever is good in
us, or comes from us, unto him; so God shall lose no praise, and we lose no
encouragement. The imperfections in well-doing are only ours, and those Christ
will pardon, as knowing how to bear with the infirmities of his spouse, being
’the weaker vessel,’ 1 Peter 3:7.

Use. This therefore should cheer up our spirits in the wants and blemishes of
our performances. They are notwithstanding precious fruits in Christ’s
acceptance, so that we desire to please him above all things, and to have nearer
communion with him. Fruitfulness unto pleasingness may stand with imperfections,
so that we be sensible of them, and ashamed for them. Although the fruit be
little, yet it is precious, there is a blessing in it. Imperfections help us
against temptations to pride, not to be matter of discouragement, which Satan
aims at. And as Christ commands the north and south wind to blow for cherishing,
so Satan labours to stir up an east pinching wind, to take either from
endeavour, or to make us heartless in endeavour. Why should we think basely of
that which Christ thinks precious? Why should we think that offensive which he
counts as incense? We must not give false witness of the work of grace in our
hearts, but bless God that he will work anything in such polluted hearts as
ours. What though, as they come from us, they have a relish of the old man,
seeing he takes them from us, ’perfumes them with his own sweet odours,’
Revelation 8:3, and so presents them unto God. He is our High Priest which makes
all acceptable, both persons, prayers, and performances, sprinkling them all
with his blood, Hebrews 9:14. To conclude this point, let it be our study to be
in such a condition wherein we may please Christ; and whereas we are daily 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 do is not only
well-pleasing unto him, but rewarded of him. And to this end desire him, that he
would give command to north and south, to all sort of means, to be effectual for
making us more fruitful, that he may delight in us as his pleasant gardens. And
then what is in the world that we need much care for or fear?

Now, upon the church’s invitation for Christ to come into his garden, follows
his gracious answer unto the church’s desire, in the first verse of this fifth
chapter:

’I am come into my garden, my sister, my spouse: I have gathered my myrrh with
my spice; I have eaten my honeycomb with my honey; I have drunk my wine with my
milk: eat, O friends; drink, yea, drink abundantly, O beloved,’ Song of Solomon
5:1. Which words contain in them an answer to the desire of the church in the
latter part of the verse formerly handled: ’Awake, thou north wind; and come,
thou south,’ &c.

Then, ver. 2, is set forth the secure estate of the church at this time, ’I
sleep, but my heart waketh;’ in setting down whereof the Holy Ghost here by
Solomon shews likewise, The loving intercourse betwixt Christ and the church one
with another.

Now Christ, upon the secure estate and condition of the church, desires her ’to
open unto him,’ ver 2; which desire and waiting of Christ is put off and
slighted with poor and slender excuses: ver. 3, ’I have put off my coat; how
shall I put it on?’ &c. The success* of which excuses is, that Christ seems to
go away from her (and indeed to her sight and sense departs): ver. 6, ’I opened
to my beloved; but my beloved had withdrawn himself,’ &c.; whereupon she lays
about her, is restless, and inquires after Christ from the watchmen, who misuse,
’wound her, and take away her veil from her,’ ver. 7.

Another intercourse in this chapter here is, that the church for all this gives
not over searching after Christ, but asks the daughters of Jerusalem what was
become of her beloved, ver. 8; and withal, in a few words, but full of large
expression, she relates her case unto them, that ’she was sick of love,’ and so
’chargeth them to tell her beloved,’ ’if they find him.’ Whereupon a question
moved by them, touching her beloved, ver. 9, ’What is thy beloved more than
another beloved?’ she takes occasion, being full of love, which is glad of all
occasion to speak of the beloved, to burst forth into his praises, by many
elegant expressions, verses 10, 11, 12, &c.

1. In general, setting him at a large distance, beyond comparison from all
others, to be ’the chiefest of ten thousand,’ ver. 10.

2. In particulars, ver. 11, &c.: ’his head is as most fine gold,’ &c. The issue
whereof was, that the ’daughters of Jerusalem’ become likewise enamoured with
him, chap. 6:1; and thereupon inquire also after him, ’Whither is thy beloved
gone, O thou fairest among women?’ &c. Unto which demand the church makes
answer, chap. 6:2; and so, ver. 3 of that chapter makes a confident, triumphant
close unto all these grand passages forenamed, ’I am my beloved’s, and my
beloved is mine,’ &c.; all of which will better appear in the particulars
themselves. The first thing then which offereth itself to our consideration is
Christ’s answer to the church’s invitation, chap. 4:16:

’I am come into my garden, my sister, my spouse: I have gathered my myrrh with
my spice; I have eaten my honeycomb with my honey; I have drunk my wine with my
milk: eat, O friends; drink, yea, drink abundantly, O beloved.’ In which verse
we have, I. Christ’s answer to the church’s petition, ’I am come into my
garden.’

II. A compellation, or description of the church, ’My sister, my spouse.’

III. Christ’s acceptation of what he had gotten there, ’I have gathered my myrrh
with my spice; I have eaten my honeycomb with my honey.’ There is,

IV. An invitation of all Christ’s friends to a magnifique* abundant feast, ’Eat,
O friends; drink, yea drink abundantly, O beloved.’

I. For the first, then, in that Christ makes such a real answer unto the
church’s invitation, ’I am come into my garden,’ &c., we see, that Christ comes
into his garden. ’Tis much that he that hath heaven to delight in, will delight
to dwell among the sons of sinful men; but this he doth for us, and so takes
notice of the church’s petition.

’Let my beloved come into his garden, and eat his pleasant fruit.’ The right
speech of the church that gives all to Christ, who, when she hath made such a
petition, hears it. The order is this—

First of all, God makes his church lovely, planteth good things therein, and
then stirs up in her good desires: both fitness to pray from an inward gracious
disposition, and holy desires; after which, Christ hearing the voice of his own
Spirit in her, and regarding his own preparations, he answers them graciously.
Whence, in the first place, we may observe, that, God makes us good, stirs up
holy desires in us, and then answers the desires of his holy Spirit in us. A
notable place for this we have, Psalms 10:17, which shews how God first prepares
the heart to pray, and then hears these desires of the soul stirred up by his
own Spirit, ’Lord, thou hast heard the desires of the humble.’ None are fit to
pray but the humble, such as discern their own wants: ’Thou wilt prepare their
hearts, thou wilt make thine ear to hear.’ So Romans 8:26, it is said, ’Likewise
the Spirit also helpeth our infirmities; for we know not what we should pray for
as we ought: but the Spirit itself maketh intercession for us, with groanings
which cannot be uttered.’ Thus the Spirit not only stirs up our heart to pray,
but also prepares our hearts unto it. Especially this is necessary for us, when
our thoughts are confused with trouble, grief, and passions, not knowing what to
pray. In this case the Spirit dictates the words of prayer, or else, in a
confusion of thoughts, sums up all in a volley of sighs and unexpressible
groans. Thus it is true, that our hearts can neither be lifted up to prayer, nor
rightly prepared for it, in any frame fitting, but by God’s own Spirit. Nothing
is accepted of God toward heaven and happiness, but that which is spiritual: all
saving and sanctifying good comes from above. Therefore God must prepare the
heart, stir up holy desires, dictate prayer; must do all in all, being our
’Alpha and Omega,’ Revelation 1:8.

1. Now God hears our prayers, First, Because the materials of these holy desires
are good in themselves, and from the person from whence they come, his beloved
spouse, as it is in Song of Solomon 2:14, where Christ, desiring to hear the
voice of his church, saith, ’Let me see thy countenance, and let me hear thy
voice; for sweet is thy voice, and thy countenance is comely.’ Thus the voice of
the Spouse is sweet, because it is stirred up by his own Spirit, which burns the
incense, and whence all comes which is savingly good. This offering up of our
prayers in the name of Christ, is that which with his sweet odours perfumes all
our sacrifices and prayers; because, being in the covenant of grace, God
respects whatsoever comes from us, as we do the desires of our near friends,
Revelation 8:3.

2. And then, again, God hears our prayers, because he looks upon us as we are in
election, and choice of God the Father, who hath given us to him. Not only as in
the near bond of marriage, husband and wife, but also as he hath given us to
Christ; which is his plea unto the Father, John 17:6, ’Thine they were, thou
gavest them me,’ &c. The desires of the church please him, because they are
stirred up by his Spirit, and proceed from her that is his; whose voice he
delights to hear, and the prayers of others for his church are accepted, because
they are for her that is his beloved. To confirm this further, see Isaiah 58:9.
’Thou then shalt cry, and the Lord shall answer; thou shalt call, and presently
he shall say, Here I am,’ &c. So as soon as Daniel had ended that excellent
prayer, the angel telleth him, ’At the beginning of thy supplications the decree
came forth,’ &c., Daniel 9:23. So because he knows what to put into our hearts,
he knows our desires and thoughts, and therefore accepts of our prayers and
hears us, because he loves the voice of his own Spirit in us. So it is said, ’He
fulfils the desires of them that fear him; and he is near to all that call upon
him, to all that call upon him in truth,’ Psalms 145:18. And our Saviour, he
saith, ’Ask and ye shall receive,’ &c., Matthew 7:7. So we have it, 1 John 5:14,
’And we know if we ask anything according to his will, he heareth us.’

Use 1. Let it therefore be a singular comfort to us, that in all wants, so in
that of friends, when we have none to go to, yet we have God, to whom we may
freely pour out our hearts. There being no place in the world that can restrain
us from his presence, or his Spirit from us, he can hear us and help us in all
places. What a blessed estate is this! None can hinder us from driving this
trade with Christ in heaven.

Use 2. And let us make another use of it likewise, to be a means to stir up our
hearts to make use of our privileges. What a prerogative is it for a favourite
to have the fare* of his prince! him we account happy. Surely he is much more
happy that hath God’s care, him to be his father in the covenant of grace; him
reconciled, upon all occasions, to pour out his heart before him, who is
merciful and faithful, wise and most able to help us. ’Why are we discouraged,
therefore; and why are we cast down,’ Psalms 42:11, when we have such a powerful
and such a gracious God to go to in all our extremities? He that can pray can
never be much uncomfortable.

Use 3. So likewise, it should stir us up to keep our peace with God, that so we
may always have access unto him, and communion with him. What a pitiful case is
it to lose other comforts, and therewith also to be in such a state, that we
cannot go to God with any boldness! It is the greatest loss of all when we have
lost the spirit of prayer; for, if we lose other things, we may recover them by
prayer. But when we have lost this boldness to go to God, and are afraid to look
him in the face, as malefactors the judge, this is a woful state.

Now there are diverse cases wherein the soul is not in a state fit for prayer.
As that first, Psalms 66:18, ’If I regard iniquity in my heart, the Lord will
not regard my prayer.’ If a man hath a naughty heart, that purposeth to live in
any sin against God, he takes him for an enemy, and therefore will not regard
his prayer. Therefore we must come with a resolute purpose to break off all
sinful courses, and to give up ourselves to the guidance of God’s Spirit. And
this will be a forcible reason to move us thereunto, because so long as we live
in any known sin unrepented of, God neither regards us nor our prayers. What a
fearful estate is this, that when we have such need of God’s favour in all
estates; in sickness, the hour of death, and in spiritual temptation, to be in
such a condition as that we dare not go to God! Though our lives be civil,* yet
if we have false hearts that feed themselves with evil imaginations, and with a
purpose of sinning, though we act it not, the Lord will not regard the prayers
of such a one; they are abominable. The very ’sacrifice of the wicked is
abominable,’ Proverbs 15:8.

2. Another case is, when we will not forgive others. We know it is directly set
down in the Lord’s prayer, ’Forgive us our trespasses, as we forgive them that
trespass against us,’ Matthew 6:14; and there is further added, ver. 15, ’If you
forgive not men their trespasses, neither will your heavenly Father forgive
you.’ If our hearts tell us we have no disposition to pardon, be at peace and
agreement, then we do but take God’s name in vain when we ask him to forgive our
sins, and we continue in envy and malice. In this case God will not regard our
prayers, as it is said, ’I care not for your prayers, or for any service you
perform to me,’ Isaiah 1:15. Why? ’For your hands are full of blood,’ Isaiah
66:1. You are unmerciful, of a cruel, fierce disposition, which cannot appear
before God rightly, nor humble itself in prayer. If it doth, its own bloody and
cruel disposition will be objected against the prayers, which are not mingled
with faith and love, but with wrath and bitterness. Shall I look for mercy, that
have no merciful heart myself? Can I hope to find that of God, that others
cannot find from me? An unbroken disposition, which counts ’pride an ornament,’
Psalms 73:6, that is cruel and fierce, it cannot go to God in prayer. For,
whosoever would prevail with God in prayer must be humble; for our supplications
must come from a loving, peaceable disposition, where there is a resolution
against all sin, Psalms 73:1. Neither is it sufficient to avoid grudging and
malice against these, but we must look that others have not cause to grudge
against us, as it is commanded: ’If thou bring thy gifts to the altar, and there
rememberest that thy brother hath ought against thee; leave there thy gift
before the altar, and go thy way; first be reconciled to thy brother, and then
come and offer thy gift,’ Matthew 5:23. So that if we do not seek reconciliation
with men unto whom we have done wrong, God will not be reconciled to us, nor
accept any service from us.

If then we would have our prayers and our persons accepted or respected, let us
make conscience of that which hath been said, and not lose such a blessed
privilege as this is, that God may regard our prayers. But here may be asked—

Quest. How shall I know whether God regard my prayers or not?

Ans. 1. First, When he grants the thing prayed for, or enlargeth our hearts to
pray still. It is a greater gift than the thing itself we beg, to have a spirit
of prayer with a heart enlarged; for, as long as the heart is enlarged to
prayer, it is a sign that God hath a special regard of us, and will grant our
petition in the best and fittest time.

2. When he answers us in a better and higher kind, as Paul when he prayed for
the taking away of the prick of the flesh, had promises of sufficient grace, 2
Corinthians 12:7-9.

3. When, again, he gives us inward peace, though he gives not the thing, as Php
4:6, ’In nothing be careful, but in all things let your requests be made to God
with prayer and thanksgiving.’

Obj. But sometimes he doth not answer our requests.

Ans. It is true he doth not, but ’the peace of God which passeth all
understanding guards our hearts and minds in the knowledge and love of God,’
Philip. 4:7. So though he answers not our prayers in particular, yet he
vouchsafes inward peace unto us, assuring us that it shall go well with us,
though not in that particular we beg. And thus in not hearing their prayers, yet
they have their hearts’ desire when God’s will is made known. Is not this
sufficient for a Christian, either to have the thing, or to have inward peace,
with assurance that it shall go better with them than if they had it; with a
spirit enlarged to pray, till they have the thing prayed for. If any of these
be, God respects our prayers.

Again, in that Christ is thus ready to come into his garden upon the church’s
invitation, we may further observe, that Christ vouchsafes his gracious presence
to his children upon their desire of it. The point is clear. From the beginning
of the world, the church hath had the presence of Christ alway; for either he
hath been present in sacrifices, or in some other things, signs of his presence,
as in the ’bush,’ Exodus 3:2, or some more glorious manifestation of his
presence, the ark, Exodus 25:22, and in the cloud and pillar of fire, Exodus
13:21, and after that more gloriously in the temple. He hath ever been present
with his church in some sign or evidence of his presence; he delighted to be
with the children of men. Sometimes before that he assumed a body, and afterward
laid it down again, until he came, indeed, to take our nature upon him, never to
leave it again. But here is meant a spiritual presence most of all, which the
church in some sort ever had, now desires, and he offers, as being a God
’hearing prayer,’ Psalms 65:2. And to instance in one place for all, to see how
ready Christ hath always been to shew his presence to the church upon their
desire. What else is the burden of the 107th Psalm but a repetition of God’s
readiness to shew his presence in the church, upon their seeking unto him, and
unfeigned desire of it, notwithstanding all their manifold provocations of him
to anger? which is well summed up, Psalms 106:43, ’Many times did he deliver
them, but they provoked him with their counsel, and wore brought low for their
iniquity. Nevertheless, he regarded their affliction when he heard their cry.’

It doth not content the church to have a kind of spiritual presence of Christ,
but it is carried from desire to desire, till the whole desire be accomplished;
for as there are gradual presences of Christ, so there are suitable desires in
the church which rise by degrees. Christ was present, 1, by his gracious spirit;
and then, 2, more graciously present in his incarnation, the sweetest time that
ever the church had from the beginning of the world until then. It being ’the
desire of nations,’ Haggai 2:7, for the description of those who lived before
his coming is from ’the waiting for the consolation of Israel,’ that is, for the
first coming of Christ. And then there is a 3d and more glorious presence of
Christ, that all of us wait for, whereby we are described to be such ’as wait
for the coming of Christ,’ Mark 15:43. For the soul of a Christian is never
satisfied until it enjoy the highest desire of Christ’s presence, which the
church knew well enough must follow in time. Therefore, she especially desires
this spiritual presence in a larger and fuller measure, which she in some
measure already had. So, then, Christ is graciously present in his church by his
Holy Spirit. ’I will be with you,’ saith he, ’unto the end of the world,’
Matthew 28:20. It is his promise. When I am gone myself, ’I will not leave you
comfortless,’ John 14:18, but leave with you my vicar-general, the Holy Spirit,
the Comforter, who shall be alway with you. But—

Quest. How shall we know that Christ is present in us?

Ans. To know this, we shall not need to pull him from heaven. We may know it in
the word and sacraments, and in the communion of saints; for these are the
conveyances whereby he manifests himself, together with the work of his own
gracious Spirit in us; for, as we need not take the sun from heaven to know
whether or not it be up, or be day, which may be known by the light, heat, and
fruitfulness of the creature; and as in the spring we need not look to the
heaven to see whether the sun be come near us or not, for looking on the earth
we may see all green, fresh, lively, strong, and vigorous; so it is with the
presence of Christ. We may know he is present by that light which is in the
soul, convincing us of better courses to be taken, of a spiritual life, to know
heavenly things, and the difference of them from earthly, and to set a price
upon them. When there is, together with light, a heat above nature, the
affections are kindled to love the best things, and to joy in them; and when,
together with heat, there is strength and vigour to carry us to spiritual
duties, framing us to a holy communion with God, and one with another; and
likewise when there is every way cheerfulness and enlargement of spirit, as it
is with the creature when the sun approacheth. For these causes the church
desires Christ, that she may have more light, life, heat, vigour, strength, and
that she may be more cheerful and fruitful in duties. The soul, when it is once
made spiritual, doth still desire a further and further presence of Christ, to
be made better and better.

What a comfort is this to Christians, that they have the presence of Christ so
far forth as shall make them happy, and as the earth will afford. Nothing but
heaven, or rather Christ in heaven itself, will content the child of God. In the
mean time, his presence in the congregation makes their souls, as it were,
heaven. If the king’s presence, who carries the court with him, makes all places
where he is a court, so Christ he carries a kind of heaven with him. Wheresoever
he is, his presence hath with it life, light, comfort, strength, and all; for
one beam of his countenance will scatter all the clouds of grief whatsoever. It
is no matter where we be, so Christ be with us. If with the three children in a
fiery furnace, it is no matter, if ’a fourth be there also,’ Daniel 3:25. So if
Christ be with us, the flames nor nothing shall hurt us. If in a dungeon, as
Paul and Silas were, Acts 16:24, if Christ’s presence be there, by his Spirit to
enlarge our souls, all is comfortable whatsoever. It changeth the nature of all
things, sweeteneth everything, besides that sweetness which it brings unto the
soul, by the presence of the Spirit; as we see in the Acts, when they had
received the Holy Ghost more abundantly, they cared not what they suffered,
regarded not whipping; nay, were glad ’that they were accounted worthy to suffer
anything for Christ,’ Acts 5:41. Whence came this fortitude? From the presence
of Christ, and the Comforter which he had formerly promised. So let us have the
Spirit of Christ that comes from him; then it is no matter what our condition be
in the world. Upon this ground let us fear nothing that shall befall us in God’s
cause, whatsoever it is. We shall have a spirit of prayer at the worst. God
never takes away the spirit of supplication from his children, but leaves them
that, until at length he possess them fully of their desires. In all Christ’s
delays, let us look unto the cause, and to our carriage therein; renew our
repentance, that we may be in a fit state to go to God, and God to come to us.
Desire him to fit us for prayer and holy communion with him, that we may never
doubt of his presence.


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  CHAPTER 5: 02. THE SECOND SERMON
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THE SECOND SERMON

I am come into my garden, my sister, my spouse: I have gathered my myrrh with my
spice; I have gathered my honeycomb with my honey; I have drunk my wine with my
milk: eat, O friends; drink, yea, drink abundantly, O beloved.’—Song of Solomon
5:1. THIS song is a mirror of Christ’s love, a discovery of which we have in
part in this verse; wherein Christ accepts of the invitation of the church, and
comes into his garden; and he entertains her with the terms of sister and
spouse. Herein observe the description of the church, and the sweet
compellation, ’my sister, my spouse;’ where there is both affinity and
consanguinity, all the bonds that may tie us to Christ, and Christ to us.

1. His sister, by blood.

2. His spouse, by marriage.

Christ is our brother, and the church, and every particular true member thereof,
is his sister. ’I go,’ saith Christ, ’to my Father and to your Father, to my God
and to your God,’ John 20:17. ’Go,’ saith he, ’and tell my brethren.’ This was
after his resurrection. His advancement did not change his disposition. Go, tell
my brethren that left me so unkindly; go, tell Peter that was most unkind of
all, and most cast down with the sense of it. He became our brother by
incarnation, for all our union is from the first union of two natures in one
person. Christ became bone of our bone and flesh of our flesh, to make us
spiritually bone of his bone and flesh of his flesh.

Therefore let us labour to be like to him, who for that purpose became like to
us, Immanuel, God with us, Isaiah 7:14; that we might be like him, and ’partake
of the divine nature,’ 2 Peter 1:4. Whom should we rather desire to be like than
one so great, so gracious, so loving?

Again, ’Christ was not ashamed to call us brethren,’ Hebrews 2:11, nor ’abhorred
the virgin’s womb,’ to be shut up in those dark cells and straits; but took our
base nature, when it was at the worst, and not only our nature, but our
miserable condition and curse due unto us. Was he not ashamed of us? and shall
we be ashamed to own him and his cause? Against this cowardice it is a
thunderbolt which our Saviour Christ pronounceth, ’He that is ashamed of me
before men, him will I be ashamed of before my Father, and all the holy angels,’
Mark 8:38. It argues a base disposition, either for frown or favour to desert a
good cause in evil times.

Again, It is a point of comfort to know that we have a brother who is a
favourite in heaven; who, though he abased himself for us, is yet Lord over all.
Unless he had been our brother, he could not have been our husband; for husband
and wife should be of one nature. That he might marry us, therefore, he came and
took our nature, so to be fitted to fulfil the work of our redemption. But now
he is in heaven, set down at the right hand of God: the true Joseph, the high,
steward of heaven; he hath all power committed unto him; he rules all. What a
comfort is this to a poor soul that hath no friends in the world, that yet he
hath a friend in heaven that will own him for his brother, in and through whom
he may go to the throne of grace boldly and pour out his soul, Hebrews 4:15-16.
What a comfort was it to Joseph’s brethren that their brother was the second
person in the kingdom.

Again, It should be a motive to have good Christians in high estimation, and to
take heed how we wrong them, for their brother will take their part. ’Saul,
Saul, why persecutest thou me?’ Acts 9:4, saith the Head in heaven, when his
members were trodden on upon earth. It is more to wrong a Christian than the
world takes it for, for Christ takes it as done to himself. Absalom was a man
wicked and unnatural, yet he could not endure the wrong that was done to his
sister Tamar, 2 Samuel 13:1. Jacob’s sons took it as a high indignity that their
sister should be so abused, Genesis 34. Hath Christ no affections, now he is in
heaven, to her that is so near him as the church is? Howsoever he suffer men to
tyrannise over her for a while, yet it will appear ere long that he will take
the church’s part, for he is her brother.

’My sister, my spouse.’ The church is the daughter of a King, begotten of God;
the sister and spouse of a King, because she is the sister and spouse of Christ,
and the mother of all that are spiritual kings. The church of Christ is every
way royal. Therefore we are kings because we are Christians. Hence the Holy
Ghost doth add here to sister, spouse. Indeed, taking the advantage of such
relations as are most comfortable, to set out the excellent and transcendant
relation that is between Christ and his church; all other are not what they are
termed, so much as glasses to see better things. Riches, beauty, marriage,
nobility, &c., are scarce worthy of their names. These are but titles and empty
things. Though our base nature make great matters of them, yet the reality and
substance of all these are in heavenly things. True riches are the heavenly
graces; true nobility is to be born of God, to be the sister and spouse of
Christ; true pleasures are those of the Spirit, which endure for ever, and will
stand by us when all outward comforts will vanish. That mystical union and sweet
communion is set down with such variety of expressions, to shew that whatsoever
is scattered in the creature severally is in him entirely. He is both a friend
and a brother, a head and a husband, to us; therefore he takes the names of all.
Whence we may observe further, That the church is the spouse of Christ. It
springs out of him; even as Eve taken out of Adam’s rib, so the spouse of Christ
was taken out of his side. When it was pierced, the church rose out of his blood
and death; for he redeemed it, by satisfying divine justice; we being in such a
condition that Christ must redeem us before he would wed us. First, he must be
incarnate in our nature before he could be a fit husband; and then, because we
were in bondage and captivity, we must be redeemed before he could marry us: ’he
purchased his church with his own blood,’ Acts 20:28. Christ hath right to us,
he bought us dearly.

Again, another foundation of this marriage between Christ and us, is consent. He
works us by his Spirit to yield to him. There must be consent on our part, which
is not in us by nature, but wrought by his Spirit, &c. We yield to take him upon
his own terms; that is, that we shall leave our father’s house, all our former
carnal acquaintance, when he hath wrought our consent. Then the marriage between
him and us is struck up.

Some few resemblances will make the consideration of this the more comfortable.

1. The husband takes his wife under his own name. She, losing her own name, is
called by his. So we are called Christians, of Christ.

2. The wife is taken with all her debt, and made partaker of the honours and
riches of her husband. Whatsoever he hath is hers, and he stands answerable for
all her debts. So it is here: we have not only the name of Christ upon us, but
we partake his honours, and are kings, priests, and heirs with him, Revelation
1:5-6. Whatsoever he hath, he hath taken us into the fellowship of it; so that
his riches are ours, and likewise, whatsoever is ours that is ill, he hath taken
it upon him, even the wrath due to us. For he came between that and us, when he
was made sin and a curse for us, 2 Corinthians 5:21; so there is a blessed
change between Christ and us. His honours and riches are ours. We have nothing
to bestow on him, but our beggary, sins and miseries, which he took upon him.

3. Those that bring together these two different parties, are the friends of the
bride; that is, the ministers, as it is, John 3:23. They are the paranymphi, the
friends of the bride, that learn of Christ what to report to his spouse, and so
they woo for Christ, and open the riches, beauty, honour, and all that is lovely
in him, which is indeed the especial duty of ministers—to lay open his
unsearchable riches, that the church may know what a husband she is like to
have, if she cleave to him; and what an one she leaves, if she forsake him. It
was well said in the council of Basil, out of Bernard, ’Nemo committit sponsam
suam Vicario; nemo enim Ecclesiæ sponsus est,’—None 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 Christ, yet usurped by the pope. Innocent the Third was
the first that wronged Christ’s bed by challenging the title of Sponsus, husband
of the church. Bernard forbids his scholar Eugenius this title (Epist. ccxxxvii.
ad Eugenium). It is enough for ministers to be friends of the Bride. Let us
yield him to be husband of the church, that hath given himself to sanctify it
with washing of water and blood, Ephesians 5:26. We are a wife of blood to him.
In this sweet conjunction we must know, that by nature we are clean otherways
than spouses; for what was Solomon’s wife, Pharaoh’s daughter? A heathen, till
she came to be Solomon’s spouse. And as we read in Moses, the strange woman must
have her hair cut off, and her nails pared, Deuteronomy 21:12. Before she should
be taken into the church, there must be an alteration; so before the church,
which is not heathenish, but indeed hellish by nature, and led by the spirit of
the world, be fit to be the spouse of Christ, there must be an alteration and a
change of nature, Is. 11:6–8; John 3:3. Christ must alter, renew, purge, and fit
us for himself. The apostle saith, Ephesians 5:24, it was the end of his death,
not only to take us to heaven, but to sanctify us on earth, and prepare us that
we might be fit spouses for himself.

Use 1. Let us oft think of this nearness between Christ and us, if we have once
given our names to him, and not be discouraged for any sin or unworthiness in
us. Who sues a wife for debt, when she is married? Uxori lis non intenditur.
Therefore answer all accusations thus:—’Go to Christ.’ If you have anything to
say to me, go to my husband. God is just, but he will not have his justice twice
satisfied, seeing whatsoever is due thereunto is satisfied by Christ our
husband. What a comfort is this to a distressed conscience! If sin cannot dismay
us, which is the ill of ills and cause of all evil, what other ill can dismay
us? He that exhorts us to bear with the infirmities one of another, and hath
enjoined the husband to bear with the wife, as the weaker vessel, 1 Peter 3:7,
will not he bear with his church as the weaker vessel, performing the duty of an
husband in all our infirmities?

Use 2. Again, his desire is to make her better, and not to cast her away for
that which is amiss. And for outward ills, they are but to refine, and make us
more conformable to Christ our husband, to fit us for heaven, the same way that
he went. They have a blessing in them all, for he takes away all that is
hurtful, he pities and keeps us ’as the apple of his eye,’ Zechariah 2:8.
Therefore, let us often think of this, since he hath vouchsafed to take us so
near to himself. Let us not lose the comfort that this meditation will yield us.
We love for goodness, beauty, riches; but Christ loves us to make us so, and
then loves us because we are so, in all estates whatsoever.

Use 3. And if Christ be so near us, let us labour for chaste judgments, that we
do not defile them with errors, seeing the whole soul is espoused to Christ.
Truth is the spouse of our understandings. Veritas est sponsa intellectus. It is
left* to us to be wanton in opinions, to take up what conceit we will of things.
So we ought to have chaste affections, not cleaving to base things. It hath been
ofttimes seen, that one husband hath many wives, but never from the beginning of
the world, that one wife hath had many husbands. God promiseth to betroth his
church to him in righteousness and faithfulness, that is, as he will be faithful
to her, so she shall by his grace be faithful to him; faithfulness shall be
mutual; the church shall not be false to Christ. So there is no Christian soul
must think to have many husbands; for Christ in this case is a jealous husband.
Take heed therefore of spiritual harlotry of heart, for our affections are for
Christ, and cannot be better bestowed. In other things we lose our love, and the
things loved; but here we lose not our love, but this is a perfecting love,
which draws us to love that which is better than ourselves. We are, as we
affect;† our affections are, as their objects be. If they be set upon better
things than ourselves, they are bettered by it. They are never rightly bestowed,
but when they are set upon Christ; and upon other things as they answer and
stand with the love of Christ. For the prime love, when it is rightly bestowed,
it orders and regulates all other loves whatsoever. No man knows how to use
earthly things, but a Christian, that hath first pitched his love on Christ.
Then seeing all things in him, and in all them, a beam of that love of his,
intending happiness to him, so he knows how to use everything in order.
Therefore let us keep our communion with Christ, and esteem nothing more than
his love, because he esteems nothing more than ours.

Quest. But how shall we know, whether we be espoused to Christ or not?

Ans. 1. Our hearts can tell us, whether we yield consent to him or not. In
particular, whether we have received him, as he will be received, as a right
husband, that is, whether we receive him to be ruled by him, to make him our
head. For the wife, when she yields to be married, therewith also surrenders up
her own will, to be ruled by her husband. So far she hath denied her own will;
she hath no will of her own. Christ hath wisdom enough for us, and himself too,
whose wisdom and will must be ours. To be led by divine truths so far as they
are discovered unto us, and to submit ourselves thereunto, is a sign of a
gracious heart, that is married to Christ.

Ans. 2. Again, a willingness to follow Christ in all conditions as he is
discovered in the word. To suffer Christ to have the sovereignty in our
affections, above all other things and persons in the world; this is the right
disposition of a true spouse. For as it was at the first institution, there must
be a leaving of father, and mother, and all, to cleave to our husband*: so here,
when anything and Christ cannot stand together, or else we shall never have the
comfort of his sweet name. Many men will be glad to own Christ to be great by
him, but as St Austin complains in his time, Christ Jesus is not loved for Jesus
his own sake. Vix diligitur Jesus propter Jesum, but for other things, that he
brings with him, peace, plenty, &c.—as far as it stands with these contentments.
If Christ and the world part once, it will be known which we followed. In times
of peace this is hardly discerned. If he will pay men’s debts, so as they may
have the credit and glory of the name to be called Christians, if he will redeem
them from the danger of sin, all is well; but only such have the comfort of this
communion, as love him for himself. Let us not so much trouble ourselves about
signs as be careful to do our duty to Christ, and then will Christ discover his
love clearly unto us.

Use 4. Now, they that are not brought so near to this happy condition by Christ,
may yet have this encouragement, there is yet place of grace for them. Let them
therefore consider but these three things.

1. The excellency of Christ, and of the state of the church, when it is so near
him.

2. The necessity of this, to be so near him.

3. That there is hope of it.

There is in Christ whatsoever may commend a husband; birth, comeliness, riches,
friends, wisdom, authority, &c.

1. The excellency of this condition to be one with Christ, is, that all things
are ours. For he is the King, and the church the Queen of all. All things are
serviceable to us. It is a wondrous nearness, to be nearer to Christ, than the
angels, who are not his body, but servants that attend upon the church. The
bride is nearer to him than the angels, for, ’he is the head and husband
thereof, and not of the angels,’ Hebrews 2:16. What an excellent condition is
this for poor flesh and blood, that creeps up and down the earth here despised!

2. But especially, if we consider the necessity of it. We are all indebted for
more than we are worth. To divine justice we owe a debt of obedience, and in
want of that we owe a debt of punishment, and we cannot answer one for a
thousand. What will become of us if we have not a husband to discharge all our
debts, but to be imprisoned for ever? A person that is a stranger to Christ,
though he were an Ahithophel for his brain, a Judas for his profession, a Saul
for his place, yet if his sins be set before him, he will be swallowed up of
despair, fearing to be shut up eternally under God’s wrath. Therefore, if
nothing else move, yet let necessity compel us to take Christ.

3. Consider not only how suitable and how necessary he is unto us, but what hope
there is to have him, whenas he sueth to us by his messengers, and wooeth us,
whenas we should rather seek to him; and with other messengers sendeth a privy
messenger, his Holy Spirit, to incline our hearts. Let us therefore, as we love
our souls, suffer ourselves to be won. But more of this in another place. The
next branch is,

III. Christ’s acceptation. ’I have gathered my myrrh with my spice,’ &c. So
that, together with Christ’s presence, here is a gracious acceptance of the
provision of the church, with a delight in it, and withal, a bringing of more
with him. The church had a double desire, 1, That Christ would come to accept of
what she had for him of his own grace, which he had wrought in her soul; and 2,
She was also verily persuaded that he would not come empty handed, only to
accept of what was there, but also would bring abundance of grace and comfort
with him. Therefore she desires acceptation and increase; both which desires he
answers. He comes to his garden, shews his acceptation, and withal he brings
more. ’I have gathered my myrrh with my spice. I have eaten my honeycomb with my
honey; I have drunk my wine with my milk,’ &c. Whence we observe, That God
accepts of the graces of his children, and delights in them.

First, Because they are the fruits that come from his children, his spouse, his
friend. Love of the person wins acceptance of that which is presented from the
person. What comes from love is lovingly taken.

Second, They are the graces of his Spirit. If we have anything that is good, all
comes from the Spirit, which is first in Christ our husband, and then in us. As
the ointment was first poured on Aaron’s head, Psalms 133:2, and then ran down
upon his rich garments, so all comes from Christ to us. St Paul calls the wife
’the glory of her husband,’ 1 Corinthians 11:7, because, as in a glass, she
resembleth the graces of her husband, who may see his own graces in her. So it
is with Christ and the church. Face answereth to face, as Solomon saith in
another case, Proverbs 27:19. Christ sees his own face, beauty, glory, in his
church; she reflects his beams; he looks in love upon her, and always with his
looks conveys grace and comfort; and the, church doth reflect back again his
grace. Therefore Christ loves but the reflection of his own graces in his
children, and therefore accepts them.

Third, His kindness is such as he takes all in good part. Christ is love and
kindness itself. Why doth he give unto her the name of spouse and sister, but
that he would be kind and loving, and that we should conceive so of him? We see,
then, the graces of Christ accepting of us and what we do in his strength. Both
we ourselves are sacrifices, and what we offer is a sacrifice acceptable to God,
through him that offered himself as a sacrifice of sweet smelling savour, from
which God smells a savour of rest. God accepts of Christ first, and then of us,
and what comes from us in him. We may boldly pray, as Psalms 20:3, ’Lord,
remember all our offerings, and accept all our sacrifices.’ The blessed apostle
St Paul doth will us ’to offer up ourselves,’ Romans 12:1, a holy and acceptable
sacrifice to God, when we are once in Christ. In the Old Testament we have
divers manifestations of this acceptation. He accepted the sacrifice of Abel, as
it is thought, by fire from heaven, and so Elijah’s sacrifice, and Solomon’s, by
fire, 1 Kings 18:38; 1 Chronicles 21:26. So in the New Testament he shewed his
acceptation of the disciples meeting together, by a mighty wind, and then
filling them with the Holy Ghost, Acts 2:3. But now the declaration of the
acceptation of our persons, graces, and sacrifice that we offer to him, is most
in peace of conscience and joy in the Holy Ghost, and from a holy fire of love
kindled by the Spirit, whereby our sacrifices are burned. In the incense of
prayer, how many sweet spices are burned together by this fire of faith working
by love; as humility and patience in submitting to God’s will, hope of a
gracious answer, holiness, love to others, &c.

Use 1. If so be that God accepts the performances and graces, especially the
prayers of his children, let it be an argument to encourage us to be much in all
holy duties. It would dead the heart of any man to perform service where it
should not be accepted, and the eye turned aside, not vouchsafing a gracious
look upon it. This would be a killing of all comfortable endeavours. But when
all that is good is accepted, and what is amiss is pardoned, when a broken
desire, a cup of cold water shall not go unrespected, nay, unrewarded, Matthew
10:42, what can we desire more? It is infidelity which is dishonourable to God
and uncomfortable to ourselves, that makes us so barren and cold in duties.

Use 2. Only let our care be to approve our hearts unto Christ. When our hearts
are right, we cannot but think comfortably of Christ. Those that have offended
some great persons are afraid, when they hear from them, because they think they
are in a state displeasing to them. So a soul that is under the guilt of any sin
is so far from thinking that God accepts of it, that it looks to hear nothing
from him but some message of anger and displeasure. But one that preserves
acquaintance, due distance, and respect to a great person, hears from him with
comfort. Before he breaks open a letter, or sees anything, he supposes it comes
from a friend, one that loves him. So, as we would desire to hear nothing but
good news from heaven, and acceptation of all that we do, let us be careful to
preserve ourselves in a good estate, or else our souls will tremble upon any
discovery of God’s wrath. The guilty conscience argues, what can God shew to me,
being such a wretch? The heart of such an one cannot but misgive, as, where
peace is made, it will speak comfort. It is said of Daniel that he was a man of
God’s desires, Daniel 9:23; Daniel 10:11; Daniel 10:19; and of St John, that
Christ so loved him that he leaned on his breast, John 21:20. Every one cannot
be a Daniel, nor one that leans on Christ’s bosom. There are degrees of favour
and love; but there is no child of God but he is beloved and accepted of him in
some degree. But something of this before in the former chapter.

’I have gathered my myrrh with my spice; I have eaten my honeycomb with my
honey,’ &c. That is, I have taken contentment in thy graces, together with
acceptation. There is a delight, and God not only accepts, but he delights in
the graces of his children. ’All my delight,’ saith David, ’is in those that are
excellent,’ Psalms 16:3. But this is not all, Christ comes with an enlargement
of what he finds.

Christ comes, and comes not empty whensoever he comes, but with abundance of
grace. If St Paul, who was but Christ’s instrument, could tell the Romans, ’I
hope to come to you in abundance of grace and comfort,’ Romans 15:29, because he
was a blessed instrument to convey good from Christ to the people of God, as a
conduit-pipe, how much more shall Christ himself, where he is present, come with
graces and comfort! Those that have communion with Christ, therefore, have a
comfortable communion, being sure to have it enlarged, for ’to him that hath
shall be given,’ Matthew 25:29. It is not only true of his last coming, when he
shall come to judge the quick and the dead, ’I come, and my reward is with me,’
Revelation 22:12, but also of all his intermediate comings that are between.
When he comes to the soul, he comes not only to accept what is there, but still
with his reward with him, the increase of grace, to recompense all that is good
with the increase thereof. This made his presence so desired in the gospel with
those that had gracious hearts. They knew all was the better for Christ, the
company the better, for he never left any house or table where he was, but there
was an increase of comfort, and of grace. And as it was in his personal, so it
is in his spiritual presence. He never comes, but he increases grace and
comfort.

Therefore, let us be stirred up to have communion with Christ, by this motive,
that thus we shall have an increase of a further measure of grace. Let us labour
to be such as Christ may delight in, for our graces are honey and spices to him,
and where he tastes sweetness he will bring more with him. To him that
overcometh he promiseth ’the hidden manna,’ Revelation 2:17. They had manna
before, but he means they shall have more abundant communion with me, who am
’the hidden manna.’ There is abundance in him to be had, as the soul is capable
of abundance. Therefore we may most fruitfully and comfortably be conversant in
holy exercises and communion with Christ, because our souls are fit to be
enlarged more and more, till they have their fulness in heaven; and still there
is more grace and comfort to be had in Christ, the more we have to deal with
him. But to come to shew what is meant by honey and wine, &c. Not to take
uncertain grounds from these words, but that which may be a foundation for us to
build comfort and instruction on, we will not shew in particular what is meant
by wine and honey (for that is not intended by the Holy Ghost), but shew in
general how acceptable the graces of the Spirit of Christ are to him, that they
feed him and delight him, as wine and honey do us, because in the covenant of
grace he filleth us by his Spirit of grace, to have comfort in us as we have in
him. For, except there be a mutual joy in one another, there is not communion.
Therefore Christ furnisheth his church with so much grace as is necessary for a
state of absence here, that may fit her for communion with him for ever in
heaven. As Isaac sent Rebecca, before the marriage, jewels and ornaments to
wear, Genesis 24:22, that she might be more lovely when they met, so our blessed
Saviour, he sends to his spouse from heaven jewels and ornaments, that is,
graces, wherewith adorned, he may delight in her more and more till the marriage
be fulfilled. Therefore in this book the church is brought in, delighting in
Christ, and he in the church. ’Thy love,’ saith the church to him, ’is sweeter
than wine,’ Song of Solomon 1:2. Christ saith to the church again, ’Thy love is
sweeter than wine.’ Whatsoever Christ saith to the church, the church saith back
again to Christ, and he back again to the church. So there is a mutual
contentment and joy one in another. ’Eat, O friends, drink,’ &c.

Here is an invitation. When he comes stored with more grace and comfort, he
stirs them up; both the church, others, and all that bear goodwill to his
people, that they would delight in the graces and comforts of his church. Whence
observe, that Obs. We ought to rejoice in the comforts and graces of others, and
of ourselves.

He stirreth up the church here, as well as others; for he speaks to all, both to
the church and the friends of it. He had need to stir her up to enjoy the
comfort of her own grace; for they are two distinct benefits, to have grace, and
to know that we have it, though one Spirit work both, 1 Corinthians 2:12. The
Spirit works grace, and shews us the things that God hath given us, yet
sometimes it doth the one, and not the other. In the time of desertion and of
temptation, we have grace, but we know it not; right to comfort, but we feel it
not. There is no comfort of a secret, unknown treasure; but so it is with the
church, she doth not always take notice of her own graces, and the right she
hath to comfort.

We have need to have Christ’s Spirit to help us to know what good is in us. And
indeed a Christian should not only examine his heart for the evil that is in
him, to be humbled; but what good there is, that he may joy and be thankful. And
since Christ accepts the very first fruits, the earnest, and delights in them,
we should know what he delights in, that we may go boldly to him; considering
that it is not of ourselves, but of Christ, whatsoever is graciously good.
Therefore we ought to know our own graces; for Christ, when he will have us
comfortable indeed, will discover to us what cause we have to rejoice, and shew
us what is the work of his own Spirit, and our right to all comfort. And so, for
others, we should not only joy in ourselves, and in our own condition and lot;
but also in the happy condition of every good Christian. There is joy in heaven
at the conversion of one sinner, Luke 15:10. God the Father joys to have a new
son; God the Son to see the fruit of his own redemption, that one is pulled out
of the state of damnation; and God the Holy Ghost, that he hath a new temple to
dwell in; the angels, that they have a new charge to look to, that they had not
before, to join with them to praise God. So there is joy in heaven; the Father,
Son, and Holy Ghost, with the angels, joy at it; and all true-hearted Christians
joy in the graces one of another.

Reasons. For, 1. God, Christ, and the Holy Ghost have glory by it; and 2, the
church hath comfort by the increase of a saint. 3. The prayer of a Christian
adds new strength to the church. What a happy condition is it when God’s glory,
the church’s comfort and strength, and our own joy, meet together. So that we
should all take notice of the grace of God in others.

We ought to take notice of the works of God in creation and providence, when we
see plants, stars, and such like, or else we dishonour God. What then should we
do for his gifts and graces in his children, that are above these in dignity?
should we not take notice of what is graciously good, and praise God for it?
Thus they did for Paul’s conversion, ’they glorified God.’ For when they saw
that Paul of a wolf was become not only a sheep, but a shepherd and leader of
God’s flock, they glorified God, Galatians 1:24. So the believing Jews, when the
Gentiles were converted, ’they glorified God, that he had taken the Gentiles to
be his garden and people,’ Acts 11:18. When Paul and others had planted the
gospel, and God gave the increase, the godly Jews rejoiced at that good. So, we
that are Gentiles, should rejoice to hear of the conversion of the Jews, and
pray for it; for then there will be a general joy when that is. Want of joy
shews want of grace. There is not a surer character of a Satanical and Cainish
disposition, than to look on the graces of God’s children with a malignant eye:
as Cain, who hated his brother, because his works were better than his, 1 John
3:12. Those that deprave* the graces of God in others, and cloud them with
disgraces, that they may not shine, and will not have the sweet ointment of
their good names to spread, but cast dead flies into it, shew that they are of
his disposition that is the accuser of the brethren. It is a sign of the child
of the devil. All that have grace in them, are of Christ’s and of the angels’
disposition. They joy at the conversion and growth of any Christians. Here, such
as they, are styled friends and beloved; and indeed none but friends and beloved
can love as Christ loves, and delight as Christ delights.


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  CHAPTER 6: 03. THE THIRD SERMON
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THE THIRD SERMON

I am come into my garden, my sister, my spouse: I have gathered my myrrh with my
spice; I have eaten my honeycomb with my honey; I have drunk my wine with my
milk; eat O friends; drink, yea, drink abundantly, O beloved! I sleep, but my
heart waketh, &c.—Song of Solomon 5:1-2.

IT hath been shewed how Christ and the church were feasting together. She
entreated his company ’to come into his garden and eat his pleasant fruits.’ He,
according to her desire, was come; and not only feasted on the church’s
provision, but also brought more with him. Christ taking walks in his garden,
that is, his church, and every particular soul, which is as a sweet paradise for
him to delight in, is much refreshed; and in witness of acceptance brings
increase. What greater encouragement can we wish, than that we, being by nature
as the earth, since the fall, accursed, should be the soil of Christ’s delight,
planted and watered by him; and that what we yield should be so well taken of
him. We are under so gracious a covenant that all our services are accepted; not
only our honey, but honeycomb; not only our wine, but our milk; our weak
services as well as our strong; because the Spirit which we have from him
sweeteneth all. As in nature there is one common influence from heaven, but yet
variety of flowers, violets, roses, gilliflowers, spices, all sweet in their
several kind, with a different kind of sweetness: so all graces have their
beginning from the common influence of Christ’s Spirit, though they differ one
from another; and are all accepted of the ’Father of lights,’ from whence they
come, James 1:17. Christ wonders at his own grace, ’O woman, great is thy
faith,’ Matthew 15:28; and Song of Solomon 3:6, ’Who is this that cometh out of
the wilderness like pillars of smoke, perfumed with myrrh and frankincense, with
all powders of the merchant?’

Let not the weakest of all others be discouraged. Christ looks not to what he
brings, so much as out of what store; that which is least in quantity may be
most in proportion, as the widow’s mite was more in acceptance than richer
offerings, Luke 21:3, ’A pair of turtle doves,’ Levit. 5:7, was accepted in the
law, and those that brought but goats’ hair to the building of the tabernacle,
Exodus 35:6. The particulars here specified that Christ took delight in, and
inviteth others to a further degree of delight in, are Myrrh and spice, honey
and honeycomb, milk. Which shew, 1. The sweetness of grace and spiritual
comfort. 2. The variety. 3. The use.

Myrrh and spices, 1, refresh the spirits, and 2, preserve from putrefaction;
which are therefore used in embalming. If the soul be not embalmed with grace,
it is a noisome, carrion soul; and as it is in itself, so whatsoever cometh from
it is abominable.

Milk and honey nourish and strengthen; and wine increaseth spirits; and
thereupon encourageth and allayeth sorrow and cares. ’Give wine to him that is
ready to die,’ Proverbs 31:6. The sense of the love of Christ is sweeter than
wine; it banisheth fears, and sorrow, and care. From this mutual delight between
Christ and his spouse we observe next, that

There is a mutual feasting betwixt Christ and his church. The church bringeth
what she hath of his Spirit; and Christ comes with more plenty. For there being
so near a covenant between him and us, we are by his grace to perform all
offices on our part. We invite him, and he inviteth us. There is not the meanest
Christian in whom there is not somewhat to welcome Christ withal; but Christ
sends his provision before, and comes, as we say, to his own cost. He sends a
spirit of faith, a spirit of love, a spirit of obedience. 1. Some are content to
invite others, but are loth to go to others, as if it were against state. They
would have wherewith to entertain Christ, but are unwilling to be beholden to
Christ. 2. Some are content to have benefit by Christ, as his righteousness to
cover them, &c., but they desire not grace to entertain Christ; but a heart
truly gracious desireth both to delight in Christ, and that Christ may delight
in it. It desireth grace together with mercy, holiness with happiness. Christ
could not delight in his love to us, if we by his grace had not a love planted
in our hearts to him. But to come to speak of this feast.

We see it pleaseth Christ to veil heavenly matters with comparisons fetched from
earthly things, that so he may enter into our souls the better by our senses.

1. Christ maketh us a feast, a marriage feast, a marriage feast with the King’s
Son, of all feasts the most magnificent. A feast, first, in regard of the choice
rarities we have in Christ. We have the best, and the best of the best. ’Fat
things, and the marrow of fatness; wine, and wine on the lees,’ Isaiah 25:6,
refined, that preserveth the strength. The comforts we have from Christ, are the
best comforts; the peace, the best peace; the privileges, the highest
privileges. ’His flesh,’ crucified for us, to satisfy divine justice, ’is meat
indeed; his blood, shed for us, is drink indeed,’ John 6:55; that is, the only
meat and drink to refresh our souls; because these feed our souls, and that to
eternal life. The love of God the Father in giving Christ to death; and Christ’s
love in giving himself, together with full contentment to divine justice; this
gift it is that the soul especially feeds on. What could Christ give, better
than himself to feed on? He thought nothing else worthy for the soul to feed on;
and this it daily feeds on, as daily guilt riseth from the breakings out of the
remainder of corruption. Other dainties are from this; from hence we have the
Spirit, and graces of the Spirit. If he giveth himself, will he not give all
things with himself?

2. As Christ maketh a feast of choice things for his elect and choice spouse, so
there is variety, as in a feast. ’Christ is made to us of God, wisdom,
righteousness, sanctification, and redemption,’ 1 Corinthians 1:30, that we
should not be too much cast down with thought of our own folly, guilt,
unholiness, and misery. There is that in Christ which answereth to all our
wants, and an all-sufficiency for all degrees of happiness. Therefore, he hath
terms from whatsoever is glorious and comfortable in heaven and earth. Christ is
all marrow, all sweetness. All the several graces and comforts we have, and the
several promises whereby they are made over and conveyed unto us, are but Christ
dished out in several manner, as the need of every Christian shall require.
Christ himself is the ocean, issuing into several streams, to refresh the city
of God. We can be in no condition, but we have a promise to feed on, and ’all
promises are yea and amen,’ 2 Corinthians 1:20,’ made to us ’in Christ,’ and
performed to us ’for Christ.’

3. Therefore, as we have in Christ a feast for variety, so for sufficiency of
all good. No man goeth hungry from a feast. It was never heard for any to famish
at a feast. In Christ there is not only abundance, but redundance, a diffusive
and a spreading goodness; as in breasts to give milk, in clouds to drop down
showers, in the sun to send forth beams. As Christ is full of grace and truth,
so he fully dischargeth all his offices. There is an overflowing of all that is
good for our good. He that could multiply bread for the body, he can multiply
grace for our soul. If he giveth life, he giveth it in abundance, John 10:10. If
he giveth water of life, he giveth rivers, not small streams, John 7:38. If he
giveth peace and joy, he giveth it in abundance; his scope is to fill up our joy
to the full. As he is able, so ’is he willing to do for us far more abundantly
than we are able to think or speak,’ Ephesians 3:20. Where Christ is present, he
bringeth plenty with him. If wine be wanting at the first, he will rather turn
water into wine, than there should be a fail.

4. In a feast there is variety of friendly company; so here friends are stirred
up to refresh themselves with us. We have the blessed Trinity, the angels, and
all our fellow-members in Christ to come with us.

There is no envy in spiritual things, wherein whatsoever the one hath, the other
hath not the less.

5. In a feast, because it is intended for rejoicing, there is music; and what
music like to the sweet harmony between God, reconciled in Christ, and the soul,
and between the soul and itself, in inward peace and joy of the Holy Ghost,
shedding the love of Christ in the soul. We do not only joy, but glory, under
hope of glory, and in afflictions, and in God now as ours, in whom now by Christ
we have an interest, Romans 6:2-10. When we come sorrowful to this feast, we
depart cheerful. This, as David’s harp, stills all passions and distempers of
spirit. The founder and master of the feast is Christ himself; and withal is
both guest, and banquet, and all. All graces and comforts are the fruits of his
Spirit; and he alone that infused the soul, can satisfy the soul. He that is
above the conscience can only quiet the conscience. He is that wisdom that
’sends forth maids,’ Proverbs 9:3, his ministers, to invite to his feast. It is
he that cheereth up his guests, as here. Those that invited others, brought
ointment, and poured it out upon them, to shew their welcome, and to cheer them
up, as may appear by our Saviour’s speech to the Pharisee that invited him, Luke
7:44. So we have from Christ both the oil of grace and oil of gladness. ’He
creates the fruits of the lips to be peace,’ Isaiah 57:19, speaking that peace
and joy to the heart that others do to the ear. ’He raiseth pastors according to
his own heart, to feed his sheep,’ Jeremiah 3:15. The vessels wherein Christ
conveyeth his dainties are the ministry of the word and sacraments. By the word
and sacraments we come to enjoy Christ and his comforts and graces; and by this
feast of grace we come at length to the feast of feasts, that feast of glory,
when we shall be satisfied with the image of God, and enjoy fulness of pleasures
for evermore; and, which adds to the fulness, we shall fully know that it shall
be a never-interrupted joy.

We see, then, that we cannot please Christ better than in shewing ourselves
welcome, by cheerful taking part of his rich provision. It is an, honour to his
bounty to fall to; and it is the temper of spirit that a Christian aims at, to
’rejoice always in the Lord,’ Php 4:4, and that from enjoying our privileges in
him. We are not bidden to mourn always, but to ’rejoice always,’ and that upon
good advisement; ’Rejoice,’ and ’I say again,’ saith St Paul, ’rejoice.’ Indeed,
we have causes of mourning, but it is that the seed of joy should be sown in
mourning; and we can never be in so forlorn a condition, wherein, if we
understand Christ and ourselves, we have not cause of joy. ’In me,’ saith
Christ, ’ye shall have peace,’ John 16:33. The world will feed us with ’bread of
affliction,’ Hosea 9:4. If the world can help it, we shall have sorrow enough;
and Christ knows that well enough, and stirs us up to a cheerful feeding on that
he hath procured for us. He hath both will, and skill, and power, and authority
to feed us to everlasting life, for the Father sent him forth, and sealed him to
that purpose. All the springs of our joy are from him, Psalms 87:7. Our duty is
to accept of Christ’s inviting of us. What will we do for him, if we will not
feast with him? We will not suffer with him, if we will not feast with him; we
will not suffer with him, if we will not joy with him, and in him. Happy are
they that come, though compelled by crosses and other sharp ways. If we rudely
and churlishly refuse his feast here, we are like never to taste of his feast
hereafter. Nothing provokes so deeply as kindness despised. It was the cause of
the Jews’ rejection. ’How shall we escape,’ not if we persecute, but ’if we do
but neglect so great salvation?’ Hebrews 2:3. That which we should labour to
bring with us is a taste of these dainties, and an appetite to them. The soul
hath a taste of its own, and as all creatures that have life have a taste to
relish and distinguish of that which is good for them, from that which is
offensive, so wheresoever spiritual life is, there is likewise a taste suitable
to the sweet relish that is in spiritual things. God should lose the glory of
many excellent creatures if there were not several senses to discern of several
goodness in them. So if there were not a taste in the soul, we could never
delight in God, and his rich goodness in Christ.

Taste is the most necessary sense for the preservation of the creature, because
there is nearest application in taste; and that we should not be deceived in
taste, we hear, see, and smell before, and if these senses give a good report of
the object, then we taste of it and digest it, and turn it into fit nourishment.
Omnis vita gustu ducitur. So the spirit of man, after judgment of the fitness of
what is presented, tastes of it, delights in it, and is nourished by it. There
is an attractive, drawing power in the soul, whereby every member sucks that out
of the food that is convenient for it. So the soul draws out what is well
digested by judgment, and makes it its own for several uses. The chief thing
that Christ requireth is a good stomach to these dainties.

1. The means to procure an appetite. We are first to be sensible of spiritual
wants and misery. The passover lamb was eaten with sour herbs; so Christ
crucified, relisheth best to a soul affected with bitterness of sin. Whilst men
are rich in their conceit, they go empty away. The duties and performances they
trust to, are but husks, windy, empty chaff. Swelling is not kind nourishment.

2. That which hinders the sharpness of the stomach are, cold defluxions, that
dull and flat the edge of it. So upon plodding upon the world, cold
distillations drop upon the soul, and take away the savour and desire of
heavenly things. These things fill not. There is both a vanity of emptiness, and
a vanity of short continuance in them. ’Why should we lay out our money,’ Isaiah
55:2, spend our time, our wits, our endeavour so much about them? This makes so
many starvelings in religion.

Besides, there be other noisome affections to be purged, as 1 Peter 2:1,
[’Wherefore laying aside all malice, and all guile, and hypocrisies, and envies,
and all evil speakings,’ which breed a distaste and disaffection to spiritual
things;] as malice and guile, &c. How can Christ be sweet to that soul unto
which revenge is sweet!

3. Exercise quickens appetite. Those that exercise themselves unto godliness,
see a need of spiritual strength to maintain duty. A dull formalist keeps his
round, and is many years after where he was before; sees no need of further
growth or strength. A Christian life, managed as it should be indeed, as it hath
much going out, so it must have much coming in. It will not else be kept up.
Those that have a journey to go, will refresh themselves for afterward, lest
they faint by the way.

4. Company likewise of such as ’labour for that blessed food that endureth to
life eternal,’ John 6:27, provoketh to fall too as the rest do, especially if
they be equal or go beyond us in parts. For we will reason with ourselves, Have
not I as much need as they? If these things be good for them, then they are good
for me.

Thus St Paul foretelleth, that the example of the Gentiles should provoke the
Jews to come in, and taste of the banquet Christ hath provided for both, Romans
11:25-26. Especially this should stir us up earnestly to take our part in that
Christ hath provided, because we know not how soon the table may be taken away.
When men see the dishes in removing, though before they have discoursed away
much time of their supper, yet then they will fall fresh to it. We know not how
long wisdom will be inviting of us. It will be our wisdom to take our time, lest
we put off so long, as wisdom herself laughs at our destruction; and a famine be
sent, of all famines the most miserable, a famine of the word, and then we may
pine away eternally without comfort. Christ will not always stand inviting of
us. If we will none of his cheer, others will, and shall, when we shall starve.

Let this draw us on, that we see here Christ’s hearty and free welcome, the
gracious look that we are like to have from him. He counts it an honour, since
he hath made such rich provision, for us to take part, and for our part, shew
our unwillingness, that such free kindness should be refused. We cannot honour
his bounty more than to feed liberally of that he liberally sets before us. We
are glad to perceive our friends upon invitation to think themselves welcome.
Let us open our mouth wide, since Christ is so ready to fill it. We are not
straitened in his love, but in our own hearts. The widow’s oil failed not till
her vessels failed, 2 Kings 4:6. We are bidden to delight in the Lord, and in
whom should we delight, but where all fulness is to be had to delight in? Our
spirits are not so large as those blessed comforts are which we are called to
the enjoyment of. If the capacity of our souls were a thousand times larger, yet
there is so large a sea of comfort in Christ, as they are not able to comprehend
it. A taste of these good things breeds ’joy unspeakable,’ and ’peace that
passeth all understanding,’ Philip. 4:7. What will the fulness do? This taste we
feel in the ordinances will bring us to that fulness hereafter. Oh, let us keep
our appetites for these things which are so delightful, so suitable to the soul.
How great is that goodness which he both lays up for hereafter, and lays out for
his, even here in this life! In some ages of the church, the feasts that Christ
hath made have been more solemn and sumptuous than in other thereafter, as
Christ hath been more or less clearly and generally manifested. At Christ’s
first coming there was a greater feast than before; because the riches of God’s
love in Christ were then laid open, and the pale of the church was enlarged by
the coming in of the Gentiles. So will there be a royal feast, when the Jews
shall be converted. ’Blessed then shall those be that shall be called to the
supper of the Lamb,’ Revelation 19:9. Suppers are in the end of the day, and
this supper shall be furnished towards the end of the world. But then will be
the true magnificent supper, when all that belong to God’s election shall meet
together, and feed upon that heavenly manna for ever. Then there will be nothing
but marrow itself, and wine without all dregs. In all our contentments here,
there is some mixture of the contrary; then nothing but pure quintessence. In
the mean time, he lets fall some manna in this our wilderness, he lets us relish
that now. It will not putrefy as the other manna did, but endure, and make us
endure for ever. It’s the true ’bread of life.’

Mark how Christ draws his spouse on to drink, and drink abundantly. There is no
danger of taking too much. Where the spring is infinite, we can never draw these
wells dry, never suck these breasts of consolation too much; and the more strong
and cheerful we are, the better service we shall perform, and the more accepted.
Delight is as sugar, sweet in itself, and it sweetens all things else. The joy
of the Lord is our strength. Duties come off more gracefully, and religion is
made more lovely in the eyes of all, when it comes forth in strength and
cheerfulness. Christ’s housekeeping is credited hereby. In our Father’s house is
plenty enough, Luke 15:17. When the martyrs had drunk largely of this wine, it
made them forget friends, riches, honours, life itself. The joy stirred up by
it, carried them through all torments.

If any be hindered by conceit of unworthiness, if affected deeply with it, let
them consider what kind of men were compelled to the banquet, the blind, the
lame, Luke 14:21. See a lively picture of God’s mercy in the example of the
prodigal. He fears sharp chiding, and the father provides a rich banquet. He
goeth to his father, but the father runs to meet him, Luke 15:20. Did Christ
ever turn back any that came unto him, if they came out of a true sense of their
wants?

’Eat, O friends.’ Christ, out of the largeness of his affections, multiplieth
new titles and compellations—’beloved’ and ’friends.’ Christ provides a banquet,
and invites his friends, not his enemies. Those good things that neither ’eye
hath seen, nor ear hath heard, that are above our conceit to apprehend,’ 1
Corinthians 2:9; these are provided for ’those that love him,’ not that hate
him. He mingles another cup for them, ’a cup of wrath,’ and they are to ’drink
up the very dregs of it,’ Psalms 75:8. Friendship is the sweetness,
intimateness, and strength of love. In our friends our love dwells and rests
itself. Conjugal friendship is the sweetest friendship. All the kinds and
degrees of friendship meet in Christ towards his spouse. It is the friendship of
a husband, of a brother; and if there be any relation in the world wherein
friendship is, all is too little to express the love of Christ. In friendship
there is mutual consent, an union of judgment and affections. There is a mutual
sympathy in the good and ill one of another, as if there were one soul in two
bodies (b). There be mutual friends and mutual enemies. ’Do I not hate them,’
saith David, ’that hate thee?’ Psalms 139:21. There is mutual love of one
another for their own sakes. In flattery, men love themselves most; in
semblance, love others, but all is in reflection to themselves.

There is liberty which is the life of friendship; there is a free intercourse
between friends, a free opening of secrets. So here Christ openeth his secrets
to us, and we to him. We acquaint him with the most hidden thoughts of our
hearts, and we lay open all our cares and desires before him. Thus Abraham was
called God’s friend, 2 Chronicles 20:7, and the disciples Christ’s friends, John
15:15. It is the office of the Spirit to reveal the secrets of Christ’s heart to
us, concerning our own salvation. He doth not reveal himself to the world. In
friendship, there is mutual solace and comfort one in another. Christ delighteth
himself in his love to his church, and his church delighteth herself in her love
to Christ. Christ’s delight was to be with the sons of men, and ours is to be
with him. In friendship there is a mutual honour and respect one of another; but
here is some difference in this friendship. For though Christ calls us friends,
and therein in some sort brings himself down to us, yet we must remember that
this is a friendship of unequals. Christ’s honouring of us is his putting honour
upon us. Our honouring of him is the giving him the ’honour due to his name,’ 1
Chronicles 16:29. This friendship must be maintained by due respect on our
parts. As he is our friend, so he is our king, and knows how to correct us if we
forget our distance. If he here seem to use us hardly, it is that he may use us
the more kindly after. He suffers much for us, therefore we may well allow him
the liberty of seasonable correcting of us.

He that inspireth friendship into others will undoubtedly keep the laws of
friendship himself, will count our enemies his enemies. The enemies of the
church shall one day know that the church is not friendless. And as his
friendship is sweet, so constant in all conditions. He useth not his friends as
we do flowers, regard them only when they are fresh; but he breeds that in us
that may make us such as he may still delight in us. If other friends fail, as
friends may fail, yet this friend will never fail us. If we be not ashamed of
him, he will never be ashamed of us. How comfortable would our life be if we
could draw out the comfort that this title of friend affordeth! It is a
comfortable, a fruitful, an eternal friendship.

’I sleep, but my heart waketh.’ Here the church expresseth a changeable passage
of her spiritual condition, after she had recovered herself out of a former
desertion, expressed in the beginning of the third chapter; and enjoyed a
comfortable intercourse with Christ. Now she falleth into a deeper desertion and
temptation, from the remainder of corruption getting strength. The church now
falleth asleep, then was awake in the night, and sought her beloved. Here is no
present awaking, no seeking; there no misusage by the watchmen, as here. There
she findeth him more speedily; here she falls sick with love before Christ
discovereth himself.

Before we come to the words, observe in general,

Obs. 1. That the state of the Church and every Christian is subject to spiritual
alterations. The church is always ’beloved,’ a ’spouse,’ a ’friend;’ but in this
one state there falleth out variety of changes. No creature subject to so many
changes as man. From a state of innocency he fell into a state of corruption.
From that he, by grace, is restored to a state of grace, and from grace to
glory, where his condition shall be as Christ’s now is, and as heaven the place
is, altogether unchangeable. And in that state of grace, how many intercourses
be there! the foundation of God’s love to us, and grace in us always remaining
the same. Once beloved, for ever beloved.

We see here, after a feast, the church falleth asleep. See it in Abraham,
sometimes ’strong in faith,’ sometimes fearful. David sometimes standing,
sometimes falling, sometimes recovering himself and standing faster, sometimes
triumphing, ’The Lord is the light of my countenance, whom shall I fear?’ Psalms
27:1; sometimes, again, ’I shall one day fall by the hands of Saul,’ 1 Samuel
27:1. In the very same psalm he begins with ’Rebuke me not in thy wrath,’ and
ends with ’Away, ye wicked,’ Psalms 6:1; Psalms 6:10. Elias, though zealous, yet
after flies for his life, 1 Kings 19. So Job, Peter, sometimes resolute and
valiant, other while sinks for fear, Job 6; Matthew 14:30. The reason. The
ground is, by reason of variety of outward occurrences working upon the
diversity of principles in us, nature and grace. Both nature and grace are
always active in us in some degree. When corruption gets strength, then we find
a sick state creeping upon us, and lose our former frame. It is with the soul as
with the body. In a certain period of time it gathereth ill humours, which break
out into aguish distempers at length; so the relies of a spiritual disease not
carried away, will ripen and gather to a head. This should teach us, when we are
well, to study to keep an even course, and to watch over the first stirrings,
and likewise, if we see some unevenness in our ways, not to censure ourselves or
others over harshly. Exact evenness is to be striven after here, but to be
enjoyed in another world.

Obs. 2. We see, by comparing the state of the church here with the state of it
in the third chapter, that where corruption is not thoroughly purged, and a
careful watch kept over the soul, thereafter* a recovery, will follow a more
dangerous distemper. Corruption will not only strive for life, but for rule. If
there had been a thorough reformation in the church after her former trouble,
and a thorough closing with Christ, she would not thus have fallen into a more
dangerous condition. We see David, in his later times, falls to ’numbering of
the people,’ 2 Samuel 24:1, seq.; and Samson, after he had done great services
for the church, at length shamefully betrays his strength; and he that had ruled
others submits to be ruled by a base strumpet, Jude 1:16. Jonah, for not
thorough repenting for his running from his calling, falls after to quarrel with
God himself, Jonah 4:9. It is the best, therefore, to deal thoroughly with our
hearts, else flesh unsubdued will owe us a greater shame, and we shall dishonour
our own beginnings. Yet this is the comfort, that this will occasion deeper
humility and hatred of sin in those that are God’s, and a faster cleaving to God
than ever before, as we see in the church here. Afterwards grace will have the
better at last.

Obs. 3. We may observe the ingenuity of the church in laying open her own state.
It is the disposition of God’s people to be ingenuous in opening their state to
God, as in David, Nehemiah, Ezra, &c. The reason is thus:—

(1.) By a free and full confession we give God the honour of his wisdom in
knowing of our own condition, secret and open. We give him the honour of mercy
that will not take advantage against us, the honour of power and authority over
us, if he should shew his strength against us. We yield unto him the glory of
all his chief prerogatives; whereupon Joshua moveth Achan to a free confession,
’My son, give glory to God,’ Joshua 7:19.

(2.) We shame Satan, who first takes away shame of sinning, and then takes away
shame for sin. He tempts us not to be ashamed to do that we are ashamed to
confess, so we, by silence, keep Satan’s counsel against our own souls. If we
accuse ourselves, we put him out of office who is the ’accuser of the brethren,’
Revelation 12:10.

(3.) We prevent, likewise, malicious imputations from the world. Austin answered
roundly and well when he was upbraided with the sins of his former age: ’What
thou,’ saith he, ’findest fault with, I have condemned in myself before.’ Quœ tu
reprehendis, ego damnavi.

(4.) This ingenuous dealing easeth the soul, giving vent to the grief of it.
Whiles the arrow’s head sticks in the wound, it will not heal. Sin unconfessed
is like a broken piece of rusty iron in the body, ferrum in vulnere. It must be
gotten out, else it will, by rankling and festering, cause more danger. It is
like poison in the stomach, if it be not presently cast up it will infect the
whole body. Is it not better to take shame to ourselves now, than to be shamed
hereafter before angels, devils, and men? How careful is God of us, by this
private way to prevent future shame!

(5.) This faithful dealing with ourselves is oft a means of present delivery out
of any trouble. David, in Psalms 32:4, was in a great distemper both of body and
spirit; his moisture was turned into the drought of summer. It is thought he
made this psalm between the time of his sin and his pardon. What course taketh
he? ’I said,’ saith he, that is, ’I resolved to confess my sin, and thou
forgavest the iniquity of my sin,’ ver. 5. Upon a free and full, a faithful and
ingenuous confession, without all guile of spirit, he found ease presently, both
in soul and body. The cause of God’s severe dealing with us is, that we should
deal severely with ourselves. The best trial of religion in us is by those
actions whereby we reflect on ourselves by judging and condemning of ourselves,
for this argueth a spirit without guile. Sin and shifting* came into the world
together. The subtilty of proud nature, especially in eminency, is such that
sins may pass for virtues, because sin and Satan are alike in this, they cannot
endure to appear in their own colour and habit, and so those that oppose it
shall be accounted opposers of good. This guile of spirit hath no blessedness
belonging to it. Take heed of it.

Obs. 4. Mark, further, one sign of a gracious soul, to be abased for lesser
defects, sleepiness, and indisposition to good. One would think drowsiness were
no such great matter. Oh, but the church had such sweet acquaintance with
Christ, that every little indisposition that hindered any degree of communion
was grievous to her! You shall have a Judas, a Saul, an enormous offender
confess great falls that gripe his conscience. All shall be cast up, that the
conscience, being disburdened, may feel a little ease; but how few have you
humbled for dulness of spirit, want of love, of zeal, and cheerfulness in duty?
This, accompanied with strife against it, argues a good spirit indeed. A carnal
man is not more humbled for gross sins than a gracious Christian for wants in
good actions, when it is not with him as it hath been, and as he would. The
reason is, where there is a clear and heavenly light, there lesser motes are
discernible; and spiritual life is sensible of any obstruction and hindrance.
This goeth in the world for unnecessary nicety (c). The world straineth not at
these gnats. But those upon whose hearts the sun of righteousness hath shined
have both a clear sight and a tender heart. To come to the words, ’I sleep.’ The
church fetcheth a comparison from the body to express the state of the soul. It
is one use of our body to help us in spiritual expressions. Whilst the soul
dwelleth in the body, it dependeth much in the conceiving of things upon the
phantasy,* and the phantasy upon the senses. We come to conceive of spiritual
sleep by sleep of the body, which we are all well enough acquainted with. The
church, as she consists of a double principle, flesh and spirit mingled together
in all parts, as darkness and light in the twilight and dawning of the day; so
here she expresseth her condition in regard of either part. So far as she was
carnal, she slept; so far as she was spiritual, she was awake. In this mixed
condition the flesh for the present prevailed, yet so as the spirit had its
working; ’she slept, but her heart waked.’ The words contain a confession, ’I
sleep;’ and a correction, ’but my heart waketh.’ She hath a double aspect, one
to the ill, ’her sleeping;’ the other to the good, ’the heart in some degree
awaked.’ The Spirit of God is a discerning Spirit, it discovereth what is flesh
and what is spirit. So that we must not conceive this sleep to be that dead
sleep all men are in by nature, nor to be that judicial sleep, that spirit of
slumber, which is a further degree of that natural sleep to which God giveth up
some, as a seal of their desperate condition; but here is meant that sleep that
ariseth out of the remainder of corruption unsubdued, and now, is here in the
church, prevailing over the better part. Flesh and spirit have both their
intercourse in us, as Moses and Amalek had. Unless we stand upon our guard, the
flesh will get the upper ground, as we see here. The best are no further safe
than they are watchful. For the clear understanding of this, observe some
correspondency in the resemblance; wherein too much curiosity is loathsome, and
postill-like (d); and calleth the mind too much from the kernel to the shell.

Bodily and spiritual sleep resemble each other in the causes, in the effects,
and in the dangerous issue.

1. The sleep of the body cometh from the obstruction and binding up of the
senses by vapours which arise out of the stomach. So there be spiritual fumes of
worldly cares and desires that obstruct the senses of the soul. Therefore our
blessed Saviour counts it a spiritual surfeiting, when the soul is oppressed
with care about the world, Luke 21:34. Lusts bring the soul a-bed. Prosperity is
a strong vapour. If it overcome not the brain, yet it weakeneth it, as strong
waters do. See it in Solomon himself.

2. The disciples fell asleep in the garden when they were oppressed with
heaviness and sorrow, Luke 22:45, which passions will have the like effect upon
the soul.

3. Sleep ariseth oft from weariness and want of spirits. So there is a spiritual
weariness arising from discouragements and too much expense of the strength of
the soul upon other matters; upon impertinencies that concern not the best state
of the soul.

4. Some are brought asleep by music. So many, by flattering enticements and
insinuations of others, joining with their own flattering, deceitful heart, are
cast into a spiritual sleep.

5. Sleep ariseth from want of exercise. When there is a cessation from spiritual
exercise, about the proper object of it, there followeth a spiritual sleep.
Exercise keeps waking.

6. Sleep ariseth oft from cold diseases, as lethargies; from cold, gross
humours. Cold, earthly, gross affections about the things here below, benumb the
soul, and bring it into a heavy, drowsy, sleepy temper.

7. Sometimes sleep is caused by some kind of poison, especially the poison of
asps, which kills in sleeping. And do not sinful delights do the like to the
soul? Insensible evils are the most dangerous evils.

8. Otherwhile slothful, yawning company dispose to sleep. There is no more
ordinary cause of spiritual sleep, than conversing with spiritual sluggards,
that count it a high point of wisdom not to be forward in religion. These
formal, proud persons, as they are cold themselves, so they labour to cast water
upon the heat of others. Nay, those that are otherwise good, if declining in
their first love, will incline others to a fellowship in the same secure temper,
lest they should be upbraided by the vigilancy of others. They are like in the
effects.

1. Men disposed to be asleep desire to be alone. Those likewise that are
disposed to take a spiritual nap, will avoid company, especially of such as
would awake them. They will hardly endure rousing means.

2. Men will draw the curtains and shut out light, when they mean to compose
themselves to rest. So when men favour themselves in some ways not allowable,
they are afraid to be disquieted by the light. Light both discovereth, awaketh,
and stirs up to working. And men when they are loth to do what they know, are
loth to know what they should do. ’They that sleep, sleep in the night,’ 1
Thessalonians 5:7. Asa, otherwise a good king, shut up the prophet in prison for
doing his duty, 2 Chronicles 16:10. Much of the anger that men bear against the
word laid open to them, is because it will not suffer them to sleep quietly in
their sins. Such as will suffer them to live quietly in their sins,—they are
quiet and honest men. There cannot be a worse sign than when men will not endure
wholesome words. It is a sign they are in an ill league with that they should
above all wage war against.

3. In sleep, phantasy ruleth, and dreams in phantasy. Men in sleep dream of
false good, and forget true danger.

Many cherish golden dreams; dream of meat, and when they awake, their soul is
empty, Isaiah 29:8. Vain hopes are the dreams of waking men, as vain dreams are
all the waking of sleeping and carnal men, whose life is but a dream. In sleep,
there is no exercise of senses or motion. As then, men are not sensible of good
or ill, they move neither to good or ill. Motion followeth sensibleness. What
good we are not sensible of, we move not unto. Hence sleep is of kin to death,
for the time, depriving us of the use of all senses; and a secure professor in
appearance differs little from a dead professor. Both of them are unactive in
good; and what they do, they do it without delight, in an uncomely and
unacceptable manner, unbeseeming the state of a Christian. It is all one to have
no senses, and not to use them. We may say of men in this sleepy temper, as the
Scripture speaks of idols, ’they have eyes and see not, ears and hear not,’ &c.,
Psalms 115:5. So likewise they are alike in danger. In sleep, the preciousest
thing men carry about them is taken away without resistance; and they are ready
to let loose what they held fast before, were it never so rich a jewel. And it
is so in spiritual sleepiness. Men suffer the profession of the truth to be
wrung from them, without much withstanding; and with letting fall their watch,
let fall likewise, if not their grace, yet the exercise of their graces, and are
in danger to be robbed of all.

There is no danger but a man in sleep is fair for, and exposed unto. Sisera was
slain asleep, Judges 5:26, and Ishbosheth at noonday, 2 Samuel 4:7; and there is
no temptation, no sin, no judgment, but a secure, drowsy Christian is open for;
which is the ground of so oft enforcing watchfulness by the Spirit of God in the
Scriptures. As spiritual deadness of spirit is a cause of other sin, so likewise
it is a punishment of them. God poureth a spirit of ’dead sleep upon men, and
closeth up their eyes,’ Isaiah 29:10, till some heavy judgment falleth upon
them; and how many carnal men never awake in this world, till they awake in
hell! No wonder therefore that Satan labours to cast men into a dead sleep all
that he can; and deludes them, with dreams of a false good, that their estate is
good, and like so to continue; that to-morrow shall be as to-day; that no danger
is near, though God’s wrath hangeth over their head, ready to be revealed from
heaven.

Thus we see how the resemblance holds. Some apply this to Constantine’s time,
about three hundred years after Christ, when the church upon peace and plenty
grew secure, and suffered ecclesiastical abuses to creep in. Religion begat
plenty, and the daughter devoured the mother. This made the writers of the
ecclesiastical stories, to question whether the church hath more hurt by open
persecution or peace, when one Christian undermineth and rageth against
another.* Human inventions were so multiplied, that not long after, in
Augustine’s time, he complained that the condition of the Jews was more
tolerable than theirs;† for though the Jews were under burdens, yet they were
such as were imposed by God himself, and not human presumptions. But Gerson many
hundred years after increaseth his complaint. If, O Augustine, thou saidst thus
in thy time, what wouldst thou have said if thou hadst lived now, when men, as a
toy§ taketh them in the head, will multiply burdens? And he was not afraid to
say, that the number of human Constitutions was such, that if they were observed
in rigour, the greatest part of the church would be damned. Thus, whilst the
husbandmen slept, the envious man Satan slept not, but sew his tares. Thus
popery grew up by degrees, till it overspread the church, whilst the watchmen
that should have kept others awake, fell asleep themselves. And thus we answer
the papists, when they quarrel with us about the beginning of their errors. They
ask of us, when such and such an heresy began? We answer, that those that should
have observed them, were asleep. Popery is a mystery that crept into the church
by degrees, under glorious pretences.¶ Their errors had modest beginnings.
Worshipping of images arose from reserving the pictures of friends, and after
that were brought into the church. Invocation of saints arose from some of the
fathers’ figurative turning of their speech to some that were dead.
Transubstantiation had rise from some transcendent, unwary phrases of the
fathers. The papacy itself, from some titles of the Romish Church and bishop.
Nothing in popery so gross, but had some small beginnings, which being neglected
by those that should have watched over the church, grew at length unsufferable.
No wonder if the papists be cast into a dead sleep; they have drunk too deep of
the whore’s cup. They that worship images are, as the Scripture saith, ’like
unto them, they have eyes and see not,’ &c., Psalms 115:5. They cannot discern
of their errors, though they be never so ridiculous and senseless, as prayer in
an unknown tongue, and such like. And upon this state of the church let us add
this caution. A Caution. If the best men be so prone to sleep, then we cannot
safely at all times build upon their judgment. The fathers of the church were
not always awake. There be few of them, but in some things we may appeal from
themselves sleeping, to themselves waking. The best, having some darkness left
in their understandings, and some lusts unsubdued in their affections, may write
and speak sometimes out of the worst part and principle that is in them, as well
as out of the best, when they keep not close to the rule. When our adversaries
press us with the authority of fathers, we appeal to them, where they speak
advisedly and of purpose.* When they were not awaked by heretics, they speak
sometimes unworthily, and give advantages to heretics that followed. It is the
manner of our adversaries to make the unwarrantable practice of the ancienter
time a rule of their practice, and the doubtful opinions of the ancients their
own grand tenets; wherein in both they deal unsafely for themselves, and
injuriously towards us, when we upon grounds in some things dissent; which
liberty (oft when they should not) they will take to themselves. But howsoever
this sleepy condition agreeth to the former times of the church, yet I wish
there were not cause to apply it to ourselves, in this latter age of the church,
wherein many of the ancient heresies are revived; and besides, the evils that
accompany long peace take hold of us, and will prevail too far, if we do not
rouse up ourselves. The church is in the commonwealth, and usually they flourish
and fall together. When there is a sleep of the church, for the most part there
is a sleep of the state. A civil sleep is, when in grounds of danger there is no
apprehension of danger; and this sleep is a punishment of spiritual sleep, when
with Ephraim a state hath ’grey hairs, and knoweth it not,’ Hosea 7:9; when
judgments abroad will not awake men. When noise and pinching will not awake, the
sleep must needs be deep. The whole world almost is in combustion round about
us; and many countries thought themselves as safe, a little before their
troubles, as we now think ourselves. If fear of outward dangers will not awake,
then spiritual dangers will not, as being more secret, and not obvious to sense.
No wonder, then, if few will believe our report of the fearful condition of
wicked men in the world to come. A man may be startled and awaked with outward
dangers that is spiritually sottish, but he that is careless of outward danger,
will be regardless of what we say in spiritual dangers. The fear of danger may
be the greater, when, as it was amongst the Jews, those that should be watchful
themselves, and awake others, instead of awaking, rock the cradle, and cry
’Peace, peace, the temple of the Lord, the temple of the Lord,’ Jeremiah 7:4.
Yet we must never forget to be mindful, with thankfulness, for peace and the
gospel of peace, which yet by God’s blessing we enjoy, always suspecting the
readiness of nature to grow secure under the abundance of favours, and so to
bless ourselves in that condition.

Signs of a sleepy state. 1. Now we know that sleep is creeping upon us, by
comparing our present condition with our former, when we were in a more wakeful
frame, when the graces of God’s Spirit were in exercise in us. If we differ from
that we were, then all is not well.

2. Compare ourselves again with that state and frame that a Christian should be
in; for sometimes a Christian goes under an uncomfortable condition all the days
of his life, so that he is not fit to make himself his pattern. The true rule
is, that description that is in the word, of a waking and living Christian. What
should a man be, take him at the best, the varying from that is a sleepy estate.
As, for instance, a Christian should walk ’in the comfort of the Holy Ghost,’
Acts 9:31, live and walk by faith; he should depend upon God, and resist
temptations. Faith should work by love, and love to ourselves should move us to
honour ourselves as members of Christ, to disdain to defile ourselves by sin.
Our hope, if it be waking, will purge us, and make us suitable to the condition
we hope for in heaven, and the company we hope to have fellowship with there.

3. Again, look to the examples of others that are more gracious. I have as many
encouragements to be thankful to God, and fruitful. They enjoy no more means
than I; and yet they abound in assurance, are comfortable in all conditions. I
am down in a little trouble, subject to passion, to barrenness, and distrust, as
if there were no promises of God made to sowing in righteousness. Thus a man may
discern he is asleep, by comparing himself with others that are better than
himself.

4. Again, it is evident that we are growing on to a sleepy condition by this,
when we find a backwardness to spiritual duties, as to prayer, thanksgiving, and
spiritual conference. It should be the joy of a Christian, as it is his
prerogative, to come into the presence of Christ, and to be enabled to do that,
that is above himself. When what is spiritual in a duty will not down with us,
it is a sign our souls are in a sleepy temper. There is not a proportion between
the soul and the business in heavenly duties. Whom do we speak to but God? whom
do we hear speak in the word but God? what should be the temper of those that
speak to God, and hear him speak to them? It should be regardful, reverent,
observant. Those that are watchful to the eye of a prince, what observance they
shew, when they are to receive anything from him or to put up any request to
him. ’Offer this to thy king,’ saith the Lord by Malachi, Malachi 1:8. When a
man comes drowsily to God, to sacrifice, to hear, to pray, &c., offer this
carriage to man; will he take it at thy hands? Oh the mercy of our patient God,
that will endure such services as we most frequently perform! By this
indisposedness to duty more or less, may we discover our sleepiness.

5. When the soul begins to admire outward excellencies; when it awakes much to
profits, pleasures, and honours; when men admire great men, rich men, great
places. The strength and fat of the soul are consumed by feeding on these
things; so that when it comes to spiritual things it must needs be faint and
drowsy. By these and the like signs, let us labour to search the state of our
souls.

Motives against sleepiness. 1. And to stir us up the more, consider the danger
of a secure, sleepy estate. There is no sin but a man is exposed unto in a
secure estate. Therefore the devil labours all he can to cast men into this
temper; which he must do before he can make him fall into any gross sin. When he
is asleep, he is in a fit frame for any ill action; he is in a temper fit for
the devil to work upon; to bring into any dream or error; to inflame the fancies
and conceits with outward excellencies. The devil hath a faculty this way, to
make outward things great that are nothing worth, and to make such sins little
as, if we were awake, would affright us. He works strongest upon the fancy, when
the soul is sleepy or a little drowsy.

There is no man that comes to gross sin suddenly. But he falls by little and
little; first to slumber, and from slumber to sleep, and from sleep to security;
and so from one degree to another. It is the inlet to all sins, and the
beginning of all danger. Therefore the Lord takes a contrary course with his.
When he would preserve a state or person, he plants in them first a spirit of
faith, to believe that there is such a danger, or such a good to be apprehended,
upon watching and going on in a course befitting that condition; and then faith,
if it be a matter of threatening, stirs up fear, which waketh up care and
diligence. This is God’s method, when he intends the preservation of any.

2. A man in his sleep is fit to lose all. A sleepy hand lets anything go with
ease. A man hath grace and comfort; he lets it go in his spiritual
sleepiness,—grace in a great measure, and the sense and comfort of it
altogether. A Christian hath always the divine nature in him, that works in some
degree; yet notwithstanding in regard of his present temper and feeling, he may
be in such a case, that he shall differ nothing from a reprobate, nay, he may
come to feel more than any ordinary wicked man feels whiles he lives in the
world, as divers good Christians do. And all this, through their
carelessness,—that they suffer themselves to be robbed of first beginnings, by
yielding to delights, company, and contentments. Feeding their conceits with
carnal excellencies, so favouring corruptions, and flattering that that is
naught in them, they lose the comfort of all that is good. Who would do this for
the gaining of a little broken sleep; I say broken sleep, for the better a man
is, the more unquietly shall he sleep in such a state. He shall feel startlings
and frights in the midst of his carnal delights if he belong to God.

3. Besides, God meets them with some crosses in this world, that they shall gain
nothing by it. There is none of God’s children that ever gained by yielding to
any corruption, or drowsiness, though God saved their souls. It is always true,
a secure state is a sure forerunner of some great cross, or of some great sin.
God cannot endure such a temper of soul; lifeless and unfeeling performances and
sacrifices, to him that hath given us such encouragements. It must needs be
distasteful to God, when we go drowsily and heavily about his work. ’Cursed is
he that doth the work of the Lord negligently,’ Jeremiah 48:10. If it were to
sheath his sword in the bowels of his enemy, to which man is exceedingly prone,
yet if it be not done with diligence and an eye to God, a man is cursed in it.

4. And it is an odious temper to God. For doth not he deserve cheerful service
at our hands? hath he been a ’wilderness’ to us? doth he not deserve the marrow
of our souls? doth not his greatness require it at our hands, that our senses be
all waking? and doth not his mercy deserve, that our love should take all care,
to serve him that is so gracious and good to us? Is it not the fruit of our
redemption to serve him without fear, in holiness and righteousness all the days
of our lives? Luke 1:14.

5. It is a state not only odious to God, but irksome to our own spirits. The
conscience is never fully at peace in a drowsy state or in drowsy performances.

Likewise it is not graceful to others. It breeds not love in them to good
things, but dislike. Carnal men, let them see a Christian not carry himself
waking, as he should, though they be a thousand times worse themselves, yet
notwithstanding they think it should not be so. Such a course doth not suit with
so much knowledge and so much grace.

Let a man consider, wherefore God hath given the powers of the soul and the
graces of the Spirit. Are they not given for exercise, and to be employed about
their proper objects? A man is not a man, a Christian is not a Christian, when
he is not waking. He so far degenerates from himself, as he yields unto any
unbeseeming carriage. Wherefore hath God given us understanding, but to conceive
the best things? Wherefore have we judgment, but to judge aright between the
things of heaven and earth? Wherefore have we love planted in us, but to set it
on lovely objects? Wherefore faith, but to trust God over all? Wherefore hatred,
but to fly ill? Wherefore have we affections, but for spiritual things? When
therefore our affections are dull, and lose their edge to these things, being
quick only to earthly things, what a temper is this! How doth a man answer his
creation, the state of a new creature! Wherefore are all graces planted in the
soul, as faith and love, and hope and patience, but to be in exercise, and
waking? To have these, and to let them sleep and lie unexercised, so far a
Christian forgets himself, and is not himself. A Christian as a Christian, that
is, in his right temper, should be in the act and exercise of what is good in
him, upon all occasions; as we say of God, he is a pure act, because he is
always in working. The Spirit of God is a pure act, in whom is no suffering but
all action, about that that is fit for so glorious a nature. So it is with the
spirit of a man, that hath the Spirit of God. He is in act, in exercise, in
operation, as the Spirit is more or less in him. So he is more or less in
operation, more or less fruitful. What a world of good might Christians do, if
they were in a right temper! What a deal of ill might they escape and avoid that
they lie in, if they would rouse up their souls to be as Christians should be,
and as their soul and conscience tells them they ought and might be, did they
rightly improve the means they have!


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  CHAPTER 7: 04. THE FOURTH SERMON
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THE FOURTH SERMON I sleep, but my heart wakes, &c.—Song of Solomon 5:2. THE
words, as it hath been shewed, contain a confession, ’I sleep,’ and a
correction, ’my heart waketh.’ The confession hath been handled, now something
of the correction or exception.

’My heart waketh.’ The word heart, you know, includes the whole soul, for the
understanding is the heart, ’an understanding heart,’ Job 38:36. To ’lay things
up in our hearts,’ Luke 2:51, there it is memory; and to cleave in heart is to
cleave in will, Acts 11:23. To ’rejoice in heart,’ Isaiah 30:29, that is in the
affection. So that all the powers of the soul, the inward man, as Paul calleth
it, 2 Corinthians 4:16, is the heart.

’I sleep, but my heart waketh.’ Indeed the church might have said, My heart
sleepeth, but my heart waketh. For it is the same faculty, the same power of the
soul, both in the state of corruption, and of grace, in which the soul is; as in
the twilight we cannot say, this is light and that is darkness, because there is
such a mixture. In all the powers of the soul there is something good and
something ill, something flesh and something spirit. The heart was asleep, and
likewise was awake. ’I sleep, but my heart waketh.’

Obs. 1. You see here, then, first of all, in this correction, that a Christian
hath two principles in him, that which is good, and that which is evil, whence
issueth the weakness of his actions and affections. They are all mixed, as are
the principles from which they come forth.

Obs. 2. We may observe, further, that a Christian man may know how it is with
himself. Though he be mixed of flesh and spirit, he hath a distinguishing
knowledge and judgment whereby he knows both the good and evil in himself. In a
dungeon where is nothing but darkness, both on the eye that should see and on
that which should be seen, he can see nothing; but where there is a supernatural
principle, where there is this mixture, there the light of the Spirit searcheth
the dark corners of the heart. A man that hath the Spirit knoweth both; he
knoweth himself and his own heart. The Spirit hath a light of its own, even as
reason hath. How doth reason know what it doth? By a reflect act inbred in the
soul. Shall a man that is natural reflect upon his state, and know what he
knows, what he thinks, what he doth, and may not the soul that is raised to an
higher estate know as much? Undoubtedly it may. Besides, we have the Spirit of
God, which is light, and self-evidencing. It shews unto us where it is, and what
it is. The work of the Spirit may sometimes be hindered, as in times of
temptation. Then I confess a man may look wholly upon corruption, and so mistake
himself in judging by that which he sees present in himself, and not by the
other principle which is concealed for a time from him. But a Christian, when he
is not in such a temptation, he knows his own estate, and can distinguish
between the principles in him of the flesh and spirit, grace and nature.

Again, we see here in that the church saith, ’but my heart waketh,’ that she
doth acknowledge there is good as well as evil. As the church is ingenious* to
confess that which is amiss, ’I sleep,’ so she is as true in confessing that
which is good in herself, ’but my heart waketh,’ which yields us another
observation.

Obs. 3. We should as well acknowledge that which is good as that which is evil
in our hearts.

Because we must not bear false witness, as not against others, much less against
ourselves. Many help Satan, the accuser, and plead his cause against the Spirit,
their comforter, in refusing to see what God seeth in them. We must make
conscience of this, to know the good as well as the evil, though it be never so
little. To come in particular, what is that good the church here confesseth,
when she saith that ’her heart waketh?’

(1.) She in her sleepy estate, first, hath her judgment sound in that which is
truth, of persons, things, and courses. Christians are not so benighted when
they sleep, or given up to such a reprobate judgment, as that they discern not
differences. They can discern that such are in a good way, and such are not;
that such means are good, and such are not. A Christian ofttimes is forced to do
work out of judgment, in case his affections are asleep or distracted; and such
works are approved of God, as they come from a right judgment and conviction,
though the evil of them be chastised.

(2.) But all is not in the judgment. The child of God asleep hath a working in
the will. Choosing the better part, which he will cleave to, he hath a general
purpose ’to please God in all things,’ and no settled purpose in particular for
to sleep. Thus answerable to his judgment, therefore, he chooseth the better
part and side; he owns God and his cause, even in evil times, cleaving in
resolution of heart to the best ways, though with weakness.

Take David in his sleepy time between his repentance and his foul sin. If one
should have asked him what he thought of the ways of God and of the contrary, he
would have given you an answer out of sound judgment thus and thus. If you
should have asked him what course he would have followed in his choice,
resolution, and purpose, he would have answered savourly.

(3.) Again, there remaineth affection answerable to their judgment, which,
though they find, and feel it not for a time, it being perhaps scattered, yet
there is a secret love to Christ, and to his cause and side, joined with joy in
the welfare of the church and people of God; rejoicing in the prosperity of the
righteous, with a secret grief for the contrary. The pulses will beat this way,
and good affections will discover themselves. Take him in his sleepy estate, the
judgment is sound in the main, the will, the affections, the joy, the delight,
the sorrow. This is an evidence his heart is awake.

(4.) The conscience likewise is awake. The heart is taken ofttimes for the
conscience in Scripture. A good conscience, called a merry heart, is ’a
continual feast,’ Proverbs 15:15. Now, the conscience of God’s children is never
so sleepy but it awaketh in some comfortable measure. Though perhaps it may be
deaded* in a particular act, yet notwithstanding there is so much life in it, as
upon speech or conference, &c., there will be an opening of it, and a yielding
at the length to the strength of spiritual reason. His conscience is not seared.
David was but a little roused by Nathan, yet you see how he presently confessed
ingeniously† that he had sinned, 2 Samuel 12:13. So, when he had numbered the
people, his conscience presently smote him, 2 Samuel 24:10; and when he resolved
to kill Nabal and all his family, which was a wicked and carnal passion, in
which there was nothing but flesh; yet when he was stopped by the advice and
discreet counsel of Abigail, we see how presently he yielded, 1 Samuel 25:32,
seq. There is a kind of perpetual tenderness of conscience in God’s people. All
the difference is of more or less.

(5.) And answerable to these inward powers is the outward obedience of God’s
children. In their sleepy estate they go on in a course of obedience. Though
deadly and coldly, and not with that glory that may give others good example or
yield themselves comfort, yet there is a course of good duties. His ordinary way
is good, howsoever he may step aside. His fits may be sleepy when his estate is
waking. We must distinguish between a state and a fit. A man may have an aguish
fit in a sound body. The state of a Christian is a waking state in the inward
man. The bye-courses he falleth into are but fits, out of which he recovers
himself.

Use. 1. Whence, for use, let us magnify the goodness of God, that will remain by
his Spirit, and let it stay to preserve life in such hearts as ours are, so
prone to security and sleepiness. Let it put us in mind of other like merciful
and gracious doings of our God for us, that he gave his Spirit to us when we had
nothing good in us, when it met with nothing but enmity, rebellion, and
indisposedness. Nay, consider how he debased himself and became man, in being
united to our frail flesh, after an admirable nearness, and all out of mercy to
save us.

Use. 2. If so be that Satan shall tempt us in such occasions, let us enter into
our own souls, and search the truth of grace, our judgment, our wills, our
constant course of obedience, and the inward principle whence it comes, that we
may be able to stand in the time of temptation. What upheld the church but this
reflect act, by the help of the Spirit, that she was able to judge of the good
as well as of the ill? Thus David, ’The desires of our souls are towards thee,’
Psalms 38:9; and though all this have befallen us, yet have we not forgotten thy
name, Psalms 44:20. This will enable us to appeal to God, as Peter, ’Lord, thou
knowest I love thee,’ John 21:15. It is an evidence of a good estate.

Obs. 1. ’My heart waketh.’ God’s children never totally fall from grace. Though
they sleep, yet their heart is awake. The prophet Isaiah, speaking of the church
and children of God, Isaiah 6:13, saith, ’It shall be as a tree, as an oak whose
substance is in them, when they cast their leaves.’ Though you see neither fruit
nor leaves, yet there is life in the root, ’the seed remains in them.’ There is
alway a seed remaining. It is an immortal seed that we are begotten by. Peter,
when he denied his Master, was like an oak that was weather-beaten; yet there
was life still in the root, 1 Peter 1:3, Matthew 26:32, seq. For, questionless,
Peter loved Christ from his heart. Sometimes a Christian may be in such a poor
case, as the spiritual life runneth all to the heart, and the outward man is
left destitute; as in wars, when the enemy hath conquered the field, the people
run into the city, and if they be beaten out of the city, they run into the
castle. The grace of God sometimes fails in the outward action, in the field,
when yet it retireth to the heart, in which fort it is impregnable. ’My heart
waketh.’ When the outward man sleeps, and there are weak, dull performances, and
perhaps actions amiss, too, yet notwithstanding ’the heart waketh.’ As we see in
a swoon or great scars, the blood, spirits, and life, though they leave the face
and hands, &c., yet they are in the heart. It is said in the Scripture of
Eutychus, ’His life is in him still,’ though he seemed to be dead, Acts 20:9. As
Christ said of Lazarus, John 11:4, so a man may say of a Christian in his worst
state, His life is in him still; he is not dead, but sleeps; ’his heart waketh.’

Obs. 2. This is a sound doctrine and comfortable, agreeable to Scripture and the
experience of God’s people. We must not lose it, therefore, but make use of it
against the time of temptation. There are some pulses that discover life in the
sickest man, so are there some breathings and spiritual motions of heart that
will comfort in such times. These two never fail on God’s part, his love, which
is unchangeable, and his grace, a fruit of his love; and two on our part, the
impression of that love, and the gracious work of the new creature. ’Christ
never dies,’ saith the apostle, Hebrews 7:25. As he never dies in himself, after
his resurrection, so he never dies in his children. There is always spiritual
life.

Use for comfort. ’The heart waketh.’ This is a secret of God’s sanctuary, only
belonging to God’s people. Others have nothing to do with it. They shall ever
love God, and God will ever love them. The apostle, 1 Corinthians 13:8, saith,
’Love never fails.’ Gifts, you know, shall be abolished, because the manner of
knowing we now use shall cease. ’We see through a glass,’ &c., ’but love
abideth,’ 1 Corinthians 13:12. Doth our love to God abide for ever, and doth not
his love to us, whence it cometh? Ours is but a reflection of God’s love. Let us
comfort ourselves, therefore, in this for the time to come, that in all the
uncertainty of things in this life we have to-day and lose to-morrow, as we see
in Job, there is somewhat a saint may build on that is constant and unmoveable.
’I am the Lord, I change not; therefore you sons of Jacob are not consumed,’
Malachi 3:6. God should deny himself, as it were, which he cannot do, and his
own constant nature, if he should vary this way.

Obs. 3. A Christian is what his heart and inward man is. It is a true speech of
divines, God and nature begin there. Art begins with the face and outward
lineaments, as hypocrisy, outward painting and expressions; but grace at the
centre, and from thence goes to the circumference. And therefore the church
values herself here by the disposition and temper of her heart. Thus I am for my
outward carriage, &c. ’I sleep, but my heart, that waketh.’

Therefore, let us enter into our consciences and souls, for the trial of our
estates, how it is with our judgments. Do we allow of the ways of God and of the
law of the inward man? How is it with our affections and bent to good things?
how with our hatred, our zeal? Is it not more for outward things than for
inward? We know what Jehu said to Jonadab, when he would have him into his
chariot, ’Is thine heart as mine? Then come to me,’ 2 Kings 10:15. So saith
Christ, Is thine heart as mine? then give me thy hand. But first God must have
our hearts, and then our hands. A man otherwise is but a ghost in religion,
which goes up and down, without a spirit of its own; but a picture that hath an
outside, and is nothing within. Therefore, especially, let us look to our
hearts. ’Oh, that there were such an heart in this people,’ saith God to Moses,
’to fear me always, for their good,’ Deuteronomy 5:29. This is it that God’s
children desire, that their hearts may be aright set. ’Wash thy heart, O
Jerusalem,’ saith the prophet, ’from thy wickedness,’ &c., Jeremiah 4:14.
Indeed, all the outward man depends upon this. Therefore, Satan, if he can get
this fort, he is safe, and so Satan’s vicar, Proverbs 4:23. It was a watchword
that was in Gregory XIII. his time, in Queen Elizabeth’s days, ’My son, give me
thy heart. Dissemble, go to church, and do what you will; but, da mihi cor, be
in heart a papist, and go where you will’ (e). God is not content with the heart
alone. The devil knows if he have the heart he hath all; but God, as he made
all, both soul and body, he will have all. But yet in times of temptation the
chief trial is in the heart. And from hence we may have a main difference
between one Christian and another. A sound Christian doth what he doth from the
heart; he begins the work there. What good he doth he loves in his heart first,
judgeth it to be good, and then he doeth it. An hypocrite doth what he doth
outwardly, and allows not inwardly of that good he doth. He would do ill, and
not good, if it were in his choice. The good that he doth is for by-ends, for
correspondence, or dependence upon others, or conformity with the times, to
cover his designs under formality of religion, that he may not be known
outwardly, as he is inwardly, an atheist and an hypocrite. So he hath false
aims; his heart is not directed to a right mark. But it is otherwise with God’s
child. Whatsoever good he doth, it is in his heart first; whatsoever ill he
abstains from, he doth it from his heart, judging it to be naught; therefore he
hates it, and will not do it. Here is a main difference of the church from all
others. It wakes in the heart, though the outward man sleeps. But other men’s
hearts sleep when they wake, as you know some men will walk and do many things
in their sleep. An hypocrite is such a kind of man. He walks and goes up and
down, but his heart is asleep. He knows not what he doth, nor doth he the thing
out of judgment or love, but as one asleep, as it were. He hath no inward
affection unto the things he doth. A Christian is the contrary; his heart is
awake when he is asleep.

Another difference from the words you may have thus. A Christian, by the power
of God’s Spirit in him, is sensible of the contrarieties in him, complains, and
is ashamed for the same. But an hypocrite is not so; he is not sensible of his
sleepiness. ’I sleep,’ saith the church. So much as the church saith she slept,
so much she did not sleep; for a man that is asleep cannot say he is asleep, nor
a dead man that he is dead. So far as he saith he is asleep, he is awake. Now,
the church confesseth that she was asleep by that part that was awake in her.
Other men do not complain, are not sensible of their sleepiness and slumbering,
but compose themselves to slumber, and seek darkness, which is a friend of
sleep. They would willingly be ignorant, to keep their conscience dull and dumb
as much as they can, that it may not upbraid them. This is the disposition of a
carnal man; he is not sensible of his estate as here the church is.

Obs. 4. A waking state is a blessed state. The church you see supports and
comforts herself that she was waking in her inward man, that she was happy in
that respect.

Quest. How shall we do to keep and preserve our souls in this waking condition,
especially in these drowsy times?

Ans. 1. Propound unto them waking considerations. What causeth our sleeps but
want of matters of more serious observation? None will sleep when a thing is
presented of excellency more than ordinary. To see, and know, and think of what
a state we are now advanced unto in Christ; what we shall be ere long, yet the
fearful estate we should be in, if God leave us to ourselves! a state of
astonishment, miserable and wretched, beyond speech, nay, beyond conceit!* Thus
did the blessed souls in former times exercise their thoughts, raise, and stir
them up by meditation, that so they might hold their souls in a high esteem of
the best things, and not suffer them to sleep. We never fall to sleep in earthly
and carnal delights, till the soul let its hold go of the best things, and
ceaseth to think of, and to wonder at them. What made Moses to fall from the
delights of Egypt? He saw the basest things in religion were greater than the
greatest things in the court, yea, in the world. ’He esteemed the reproach of
Christ better than the greatest treasures of Egypt,’ Hebrews 11:26.

2. Make the heart think of the shortness and vanity of this life, with the
uncertainty of the time of our death; and of what wondrous consequent it is to
be in the state of grace before we die. The uncertainty of the gales of grace,
that there may be a good hour which, if we pass, we may never have the like
again, Luke 19:42, Matthew 23:37; as the angel descended at a certain hour into
the pool of Bethesda, John 5:4, when those that entered not immediately after,
went away sick as they came. So there are certain good hours which let us not
neglect. This will help to keep us waking.

3. The necessity of grace, and then the free dispensing of it in God’s good
time, and withal the terror of the Lord’s-day, ’Remembering,’ saith St Paul,
’the terror of the Lord, I labour to stir up all men,’ &c., 2 Corinthians 5:11.
Indeed it should make us stir up our hearts when we consider the terror of the
Lord; to think that ere long we shall be all drawn to an exact account, before a
strict, precise judge. And shall our eyes then be sleeping and careless? These
and such like considerations out of spiritual wisdom we should propound to
ourselves, that so we might have waking souls, and preserve them in a right
temper.

Ans. 2. To keep faith waking. The soul is as the object is that is presented to
it, and as the certainty of the apprehension is of that object. It conduceth
much therefore to the awakening of the soul to keep faith awake. It is not the
greatness alone, but the presence of great things that stirs us. Now it is the
nature of faith to make things powerfully present to the soul; for it sets
things before us in the word of Jehovah, that made all things of nothing, and is
Lord of his word, to give a being to whatsoever he hath spoken, Hebrews 11:1.
Faith is an awakening grace. Keep that awake, and it will keep all other graces
waking. When a man believes, that all these things shall be on fire ere long;
that heaven and earth shall fall in pieces; that we shall be called to give an
account, [and that] before that time we may be taken away—is it not a wonder we
stand so long, when cities, stone walls fall, and kingdoms come to sudden
periods? When faith apprehends, and sets this to the eye of the soul, it affects
the same marvellously. Therefore let faith set before the soul some present
thoughts according to its temper. Sometimes terrible things to awaken it out of
its dulness; sometimes glorious things, promises and mercies, to waken it out of
its sadness, &c. When we are in a prosperous estate let faith make present all
the sins and temptations that usually accompany such an estate, as pride,
security, self-applause, and the like. If in adversity, think also of what sins
may beset us there. This will awaken up such graces in us, as are suitable to
such an estate, for the preventing of such sins and temptations, and so keep our
hearts in ’exercise to godliness,’ 1 Timothy 4:7; than which, nothing will more
prevent sleeping.

Ans. 3. And withal, labour for abundance of the Spirit of God. For what makes
men sleepy, and drowsy? The want of spirits. We are dull, and overloaden with
gross humours, whereby the strength sinks and fails. Christians should know,
that there is a necessity, if they will keep themselves waking, to keep
themselves spiritual. Pray for the Spirit above all things. It is the life of
our life, the soul of our soul. What is the body without the soul, or the soul
without the Spirit of God? Even a dead lump. And let us keep ourselves in such
good ways, as we may expect the presence of the Spirit to be about us, which
will keep us awake.

Ans. 4. We must keep ourselves in as much light as may be. For all sleepiness
comes with darkness. Let us keep our souls in a perpetual light. When any doubt
or dark thought ariseth, upon yielding thereunto comes a sleepy temper.
Sleepiness in the affections ariseth from darkness of judgment. The more we
labour to increase our knowledge, and the more the spiritual light and beams of
it shine in at our windows, the better it will be for us, and the more shall we
be able to keep awake. What makes men in their corruptions to avoid the ministry
of the word, or anything that may awake their consciences? It is the desire they
have to sleep. They know, the more they know, the more they must practise, or
else they must have a galled conscience. They see religion will not stand with
their ends. Rich they must be, and great they will be; but if they suffer the
light to grow upon them, that will tell them they must not rise, and be great,
by these and such courses. A gracious heart will be desirous of spiritual
knowledge especially, and not care how near the word comes; because they
ingeniously* and freely desire to be spiritually better. They make all things in
the world yield to the inward man. They desire to know their own corruptions and
evils more and more. And therefore love the light ’as children of the light, and
of the day,’ 1 Thessalonians 5:5. Sleep is a work of darkness. Men therefore of
dark and drowsy hearts desire darkness, for that very end that their consciences
may sleep.

Ans. 5. Labour to preserve the soul in the fear of God: because fear is a waking
affection, yea, one of the wakefullest. For, naturally we are more moved with
dangers, than stirred with hopes. Therefore, that affection, that is most
conversant about danger, is the most rousing and waking affection. Preserve
therefore the fear of God by all means. It is one character of a Christian, who,
when he hath lost almost all grace, to his feeling, yet the fear of God is
always left with him. He fears sin, and the reward of it, and therefore God
makes that awe the bond of the new covenant. ’I will put my fear into their
hearts, that they shall never depart from me,’ Jeremiah 32:39. One Christian is
better than another, by how much more he wakes, and fears more than another. Of
all Christians, mark those are most gracious, spiritual, and heavenly, that are
the most awful and careful of their speeches, courses, and demeanours; tender
even of offending God in little things. You shall not have light and common
oaths come from them, nor unsavoury speeches. Sometimes a good Christian may in
a state of sleepiness be faulty some way. But he grows in the knowledge of the
greatness of God, and the experience of his own infirmities, as he grows in the
sense of the love of God. He is afraid to lose that sweet communion any way, or
to grieve the Spirit of God. Therefore, always as a man grows in grace, he grows
in awfulness, and in jealousy of his own corruptions. Therefore let us preserve
by all means this awful affection, the fear of God. Let us then often search the
state of our own souls; our going backward or forward; how it is between God and
our souls; how fit we are to die, and to suffer; how fit for the times that may
befall us. Let us examine the state of our own souls, which will preserve us in
a waking estate; especially examine ourselves in regard of the sins of the
place, and the times where we live; of the sins of our own inclination, how we
stand affected and biassed in all those respects, and see how jealous we are of
dangers in this kind. Those that will keep waking souls, must consider the
danger of the place where they live, and the times; what sins reign, what sins
such a company as they converse with, are subject unto, and their own weakness
to be led away with such temptations. This jealousy is a branch of that fear
that we spake of before, arising from the searching of our own hearts, and
dispositions. It is a notable means to keep us awake, when we keep our hearts in
fear of such sins as either by calling, custom, company, or the time we live in,
or by our own disposition, we are most prone to.

There is no Christian, but he hath some special sin, to which he is more prone
than to another, one way or other, either by course of life, or complexion. Here
now is the care and watchfulness of a Christian spirit, that knowing by
examination, and trial of his own heart, his weakness, he doth especially fence
against that, which he is most inclined to; and is able to speak most against
that sin of all others, and to bring the strongest arguments to dishearten
others from practice of it.

Ans. 6. In the last place it is a thing of no small consequence, that we keep
company with waking and faithful Christians, such as neither sleep themselves or
do willingly suffer any to sleep that are near them.

It is a report, and a true one, of the sweating sickness, that they that were
kept awake by those that were with them, escaped; but the sickness was deadly if
they were suffered to sleep. It is one of the best fruits of the communion of
saints, and of our spiritual good acquaintance, to keep one another awake. It is
an unpleasing work on both sides. But we shall one day cry out against all them
that have pleased themselves and us, in rocking us asleep, and thank those that
have pulled us ’with fear,’ Jude 1:23, out of the fire, though against our
wills.

Let us labour upon our own hearts in the conscionable* use of all these means,
in their several times and seasons, that we may keep our hearts waking; and the
more earnest ought we to be, from consideration of the present age and season in
which we live.

Certainly a drowsy temper is the most ordinary temper in the world. For would
men suffer idle words, yea, filthy and rotten talk to come from their mouths if
they were awake? Would a waking man run into a pit? or upon a sword’s point? A
man that is asleep may do anything. What do men mean when they fear not to lie,
dissemble, and rush upon the pikes of God’s displeasure? When they say one thing
and do another, are they not dead? or take them at the best, are they not
asleep? Were they awake, would they ever do thus? Will not a fowl that hath
wings, avoid the snare? or will a beast run into a pit when it sees it? There is
a snare laid in your playhouses, gaming houses, common houses, that gentlemen
frequent that generally profess religion, and take the communion. If the eye of
their souls were awake, would they run into these snares, that their own
conscience tells them are so? If there be any goodness in their souls, it is
wondrous sleepy. There is no man, even the best, but may complain something,
that they are overtaken in the contagion of these infectious times. They catch
drowsy tempers, as our Saviour saith, of those latter times. ’For the abundance
of iniquity, the love of many shall wax cold,’ Matthew 24:12. A chill temper
grows ever from the coldness of the times that we live in, wherein the best may
complain of coldness; but there is a great difference. The life of many, we see,
is a continual sleep.

Let us especially watch over ourselves, in the use of liberty and such things as
are in themselves lawful. It is a blessed state, when a Christian carries
himself so in his liberty, that his heart condemns him not for the abuse of that
which it alloweth, and justly in a moderate use. Recreations are lawful; who
denies it? To refresh a man’s self, is not only lawful, but necessary. God know
it well enough, therefore hath allotted time for sleep, and the like. But we
must not turn recreation into a calling, to spend too much time in it. Where
there is least fear, there is most danger always. Now because in lawful things
there is least fear, we are there in most danger. It is true for the most part,
licitis perimus omnes, more men perish in the church of God by the abuse of
lawful things, than by unlawful; more by meat, than by poison. Because every man
takes heed of poison, being* he knows the venom of it, but how many men surfeit,
and die by meat! So, many men die by lawful things. They eternally perish in the
abuse of their liberties, more than in gross sins. Therefore let us keep awake,
that we may carry ourselves so in our liberties, that we condemn not ourselves
in the use of them. We will conclude this point with the meditation of the
excellency of a waking Christian. When he is in his right temper, he is an
excellent person, fit for all essays.† He is then impregnable. Satan hath
nothing to do with him, for he, as it is said, is then a wise man, and ’hath his
eyes in his head,’ Ecclesiastes 3:4. He knows himself, his state, his enemies,
and adversaries, the snares of prosperity and adversity, and of all conditions,
&c. Therefore, he being awake, is not overcome of the evil of any condition, and
is ready for the good of any estate. He that hath a waking soul, he sees all the
advantages of good, and all the snares that might draw him to ill. Mark 13:37.
What a blessed estate is this! In all things therefore watch; in all estates, in
all times, and in all actions. There is a danger in everything without
watchfulness. There is a scorpion under every stone, as the proverb is, a snare
under every blessing of God, and in every condition, which Satan useth as a
weapon to hurt us; adversity to discourage us, prosperity to puff us up: when,
if a Christian hath not a waking soul, Satan hath him in his snare, in
prosperity to be proud and secure; in adversity to murmur, repine, be dejected,
and call God’s providence into question. When a Christian hath a heart and grace
to awake, then his love, his patience, his faith is awake, as it should be. He
is fit for all conditions, to do good in them, and to take good by them.

Let us therefore labour to preserve watchful and waking hearts continually, that
so we may be fit to live, to die, and to appear before the judgment seat of God;
to do what we should do, and suffer what we should suffer, being squared for all
estates whatsoever.


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  CHAPTER 8: 05. THE FIFTH SERMON
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THE FIFTH SERMON

It is the voice of my Beloved that knocketh, saying, Open to me, my sister, my
love, my dove, my undefiled; for my head is filled with dew, and my locks with
the drops of the night.—Song of Solomon 5:2.

HITHERTO, by God’s assistance, we have heard largely both of the church’s
sleeping and heart-waking; what this sleeping and heart-waking is; how it comes;
the trials of these opposite dispositions; of the danger of sleeping, and
excellency of heart-waking; and of the helps and means, both to shun the one and
preserve the other. Now, the church, having so freely and ingeniously* confessed
what she could against herself, proceeds yet further to acquaint us with the
particulars in her heart-waking disposition, which were twofold. She heard and
discerned ’the voice of her Beloved,’ who, for all her sleep, was her Beloved
still; and more than that, she remembers all his sweet words and allurements,
whereby he pressed her to open unto him, saying, ’Open to me, my love, my dove,
my undefiled;’ which is set out and amplified with a further moving argument of
those inconveniences Christ had suffered in his waiting for entertainment in her
heart, ’For my head is filled with dew, and my locks with the drops of the
night,’ all which aggravates her offence; and his rare goodness and patience
towards miserable sinners, so to wait from time to time for admission into our
wretched souls, that he may rule and govern them by his Holy Spirit. Therefore,
we had great reason to shun this sleepy distemper of soul, which for the present
so locks up ’the everlasting gates of our soul, that the King of glory cannot
enter in,’ Psalms 24:7, and to strive for this blessed heart-waking disposition,
which may help us at all times to see our dangers, and, by God’s blessing,
recover us out of them, as here the church doth at length, though first smarting
and well beaten by the watchmen, in a world of perplexities ere she can recover
the sense of her former union and communion with Christ. And surely we find by
experience, what a woful thing it is for the soul which hath once tasted how
gracious the Lord is, to be long without a sense of God’s love; for when it
looks upon sin as the cause of this separation, this is for the time as so many
deaths unto it. Therefore, the church’s experience must be our warning-piece to
take heed how we grieve the Spirit, and so fall into this spiritual sleep.
Wherein yet this is a good sign, that yet we are not in a desperate dead sleep
when we can with her say, ’It is the voice of my Beloved that knocks, saying,
Open unto me,’ &c. In which words you have, 1. The church’s acknowledgment of
Christ’s voice.

2. Of his carriage towards her.

1. Her acknowledgment is set down here, ’It is the voice of my Beloved.’

2. His carriage, ’He knocks,’ &c. Wherein,

(1.) His patience in suffering things unworthy and utterly unbeseeming for him.
He doth not only ’knock,’ but he continues knocking, till ’his head was filled
with dew, and his locks with the drops of the night.’

(2.) His friendly compellation, ’Open to me, my love, my dove, my undefiled.’
Lo, here are sweet actions, sweet words, and all to melt the heart of the
spouse!

First, the church’s acknowledgment is to be considered, confessing, ’It is the
voice of her beloved.’ The first thing to be observed in this acknowledgment is,
that the church, however sleepy and drowsy she was, yet notwithstanding, her
heart was so far awake as to know the voice of her husband. The point is this,

Obs. That a Christian soul doth know and may discern the voice of Christ, yea,
and that even in a lazy, sleepy estate, but much more when in a good and lively
frame. God’s believers are Christ’s sheep, John 10:3. Now, ’My sheep,’ saith
Christ, ’hear my voice,’ verse 4. It is the ear-mark, as it were, of a
Christian, one of the characters of the new man, ’to taste words by the ear,’ as
Job saith, Job 12:11. He hath a spiritual taste, a discerning relish in his ear,
because he hath the Spirit of God, and therefore relisheth what is connatural,
and suitable to the Spirit. Now, the voice of Christ without in the ministry,
and the Spirit of Christ within in the heart, are connatural, and suitable each
to other. And surely so it is, that this is one way to discern a true Christian
from another, even by a taste in hearing. For those that have a spiritual
relish, they can hear with some delight things that are most spiritual. As the
heathen man said of a meadow, that some creatures come to eat one sort of herbs,
others another, all that which is fit for them; men to walk therein for delight;
all for ends suitable to their nature; so, in coming to hear the word of God,
some come to observe the elegancy of words and phrases, some to catch advantage
perhaps against the speaker, men of a devilish temper; and some to conform
themselves to the customs of the places they live in, or to satisfy the clamours
of a troubled conscience, that will have some divine duty performed, else it
goes on with much vexation. But every true Christian comes and relisheth what is
spiritual; and when outward things can convey in similitudes spiritual things
aptly to the mind, he relisheth this, not as elegant and pleasing his fancy so
much, as for conveying the voice of Christ unto his soul, so that a man may much
be helped to know his state in grace and what he is, by his ear. ’Itching ears,’
2 Timothy 4:3, usually are such as are ’led with lust,’ as the apostle saith,
and they must be clawed. They are sick, and nothing will down with them. They
quarrel with everything that is wholesome, as they did with manna. No sermons
will please them, no bread is fine and white enough; whereas, indeed, it is
their own distemper is in fault. As those that go in a ship upon the sea, it is
not the tossing but the stomach that causeth a sickness, the choler within, and
not the waves without, so the disquiet of these men, that nothing will down with
them, is from their own distemper. If Christ himself were here a-preaching, they
would be sure to cavil at something, as then men did when he preached in his own
person, because they labour of lusts, which they resolve to feed and cherish.
And again, observe it against our adversaries. What say they? How shall we know
that the word is the word of God? For this heretic saith thus, and this
interprets it thus. This is the common objection of the great rabbis amongst
them in their writings, how we can know the word to be God’s, considering there
are such heresies in the churches, and such contrariety of opinions concerning
the Scriptures read in the churches.

Even thus to object and ask is an argument and testimony that these men have not
the Spirit of Christ, for ’his sheep know his voice,’ John 10:3, who, howsoever
they cannot interpret all places of Scripture, yet they can discern in the
Scripture what is suitable food for them, or in the unfolding of the Scriptures
in preaching they can discern agreeable food for them, having a faculty to
reject that which is not fit for nourishment, to let it go. As there is in
nature passages fit for concoction and digestion and for rejection, so there is
in the soul to work out of the word, even out of that which is hard, yet
wholesome, what is fit for the soul and spirit. If it be cast down, it feeds
upon the promises for direction and consolation; and what is not fit for
nourishment, that it rejects, that is, if it be of a contrary nature,
heterogeneal. Therefore, we answer them thus, that ’God’s sheep hear his voice,’
John 10:4; that his word left in the church, when it is unfolded, his Spirit
goes together with it, breeding a relish of the word in the hearts of people,
whereby they are able to taste and relish it, and it hath a supernatural power
and majesty in it which carries its own evidence with it. How shall we know
light to be light? It carries evidence in itself that it is light. How know we
that the fire is hot? Because it carries evidence in itself that it is so. So if
you ask how we know the word of God to be the word of God; it carries in itself
inbred arguments and characters, that the soul can say none but this word can be
the word of God; it hath such a majesty and power to cast down, and raise up,
and to comfort, and to direct with such power and majesty, that it carries with
it its own evidence, and it is argument enough for it, 1 Corinthians 14:24-25; 2
Corinthians 10:4-5. And thus we answer them, which they can answer no way but by
cavils. ’God’s sheep hear the voice of Christ.’ He speaks, and the church
understands him, ’and a stranger’s voice they will not hear,’ John 10:5. And
indeed, this is the only sure way of understanding the word to be of God, from
an inbred principle of the majesty in the word, and a powerful work thereof on
the soul itself; and an assent so grounded is that which makes a sound
Christian. If we should ask, what is the reason there be so many that
apostatize, fall away, grow profane, and are so unfruitful under the gospel,
notwithstanding they hear so much as they do? The answer is, their souls were
never founded and bottomed upon this, that it is the word of God, and divine
truth, so as to be able to say, I have felt it by experience, that it is the
voice of Christ. Therefore they so soon apostatize, let Jesuits, or seducers set
upon them. They were never persuaded from inbred arguments, that the voice of
Christ is the word of God. Others from strictness grow profane, because they
were never convinced by the power and majesty of the truth in itself; and then
in the end they despair, notwithstanding all the promises, because they were
never convinced of the truth of them. They cannot say Amen to all the promises.
But the church can say confidently, upon sound experience, ’It is the voice of
my beloved,’ &c.

Again, whereas the church saith here, It is the voice of my beloved, &c., and
knows this voice of her beloved, we may note—

Obs. That the church of God, and every Christian, takes notice of the means that
God useth for their salvation. A Christian is sensible of all the blessed helps
he hath to salvation. To a dead heart, it is all one whether they have means or
no means; but a Christian soul takes notice of all the means. ’It is the voice
of my beloved that knocketh.’ It seeth Christ in all. And mark what the church
saith, moreover, ’It is the voice of my beloved.’ She acknowledgeth Christ to be
beloved of her, though she were asleep. So then here is a distinction between
the sleep of a Christian and the dead sleep of another natural man. The one when
he sleeps, his heart doth not only wake, but it is awake to discern the voice of
Christ. It can relish in reading what is spiritual and good, what is savoury,
and what not. And likewise take a Christian at the worst: when he is asleep, he
loves Christ, he will do nothing against him. ’I can do nothing,’ saith Paul,
’against the truth, but for the truth,’ 2 Corinthians 13:8. He will do nothing
against the cause of religion. There is a new nature in him, that he cannot do
otherwise. He cannot but love; he cannot sin with a full purpose, nor speak
against a good cause, because he hath a new nature, that leads him another way.
Christ is her beloved still though she sleep.

Obs. Take a Christian at the lowest, his heart yearns after Christ.

Acknowledging him to be his beloved, there is a conjugal chastity in the soul of
a Christian. Holding firm to the covenant and marriage between Christ and it, he
keeps that unviolable. Though he may be untoward, sleepy, and drowsy, yet there
is always a conjugal, spouse-like affection. ’It is the voice of my beloved,’
&c.

Now, leaving the church’s notice of the voice of Christ, we come to Christ’s
carriage towards her.

1. ’He knocketh;’ and then we have—

2. His patience in that carriage. ’My head is filled with dew, and my locks with
the drops of the night,’ &c. Here is patience and mercy, to endure this
indignity at the church’s hand, to stand at her courtesy to come in; besides, 3,
the compellation, afterwards to be spoken of. The general observation from
Christ’s carriage is this—

Obs. That Christ still desires a further and further communion with his church.

Even as the true soul that is touched with the Spirit, desires nearer and nearer
communion with Christ; so he seeks nearer and nearer communion with his spouse,
by all sanctified means. Christ hath never enough of the soul. He would have
them more and more open to him. Our hearts are for Christ, who hath the heaven
of heavens, and the soul of a believing Christian for himself to dwell in. He
contents not himself to be in heaven alone, but he will have our hearts. He
knocks here, waits, speaks friendly and lovingly, with such sweet words, ’My
love, my dove,’ &c. We had a blessed communion in the state of innocency, and
shall have a glorious communion in heaven, when the marriage shall be
consummated; but now the time of this life is but as the time of the contract,
during which there are yet many mutual passages of love between him and his
spouse, a desire of mutual communion of either side. Christ desires further
entertainment in his church’s heart and affection, that he might lodge and dwell
there. And likewise there is the like desire in the church, when she is in a
right temper; so that if any strangeness be between Christ and any man’s soul,
that hath tasted how good the Lord is, let him not blame Christ for it, for he
delights not in strangeness. He that knocks and stands knocking, while his locks
are bedewed with the drops of the night, doth he delight in strangeness, that
makes all this love to a Christian’s soul? Certainly no.

Therefore look for the cause of his strangeness at any time in thine own self.
As, whether we cast ourselves imprudently into company, that are not fit to be
consulted withal, in whom the Spirit is not, and who cannot do us any good, or
they cast themselves to us. Evil company is a great damping, whereby a Christian
loseth his comfort much, especially that intimate communion with God; whence we
may fall into security.

Again, discontinuing of religious exercises doth wonderfully cause Christ to
withdraw himself. He makes no more love to our souls, when we neglect the means,
and discontinue holy exercises, and religious company, when we stir not up the
graces of God’s Spirit. Being this way negligent, it is no wonder that Christ
makes no more love to our souls, when we prize and value not the communion that
should be between the soul and Christ, as we should. ’Whom have I in heaven but
thee?’ Psalms 73:25. ’Thy lovingkindness is better than life,’ saith the
psalmist, Psalms 63:3. When we prize not this, it is just with Christ to make
himself strange. Where love is not valued and esteemed, it is estranged, and for
a while hides itself. So that these, with other courses and failings, we may
find to be the ground and reason of the strangeness between Christ and the soul,
for certainly the cause is not in him. For we see here, he useth all means to be
entertained by a Christian soul: ’he knocks.’

You know what he says to the church of Laodicea—’Behold, I stand at the door,
and knock,’ Revelation 3:20; so here—’It is the voice of my beloved that
knocketh.’ Therefore, in such a case, search your own hearts, where, if there be
deadness and desertion of spirit, lay the blame upon yourselves, and enter into
a search of your own ways, and see what may be the cause.

Now, to come more particularly to Christ’s carriage here, knocking at the heart
of the sleepy church, we see that Christ takes not the advantage and forfeiture
of the sins of his church, to leave them altogether, but makes further and
further love to them. Though the church be sleepy, Christ continues knocking.
The church of Laodicea was a lukewarm, proud, hypocritical church; yet ’Behold,’
saith Christ, ’I stand at the door, and knock,’ Revelation 3:20; and it was such
a church as was vainglorious and conceited. ’I am rich, and want nothing, when
she was poor, blind, and naked,’ Revelation 3:17. And here he doth not only
stand knocking, but he withal suffereth indignities—’the dew’ to fall upon him,
which we shall speak more of hereafter. Christ, therefore, refuseth not weak
sinners. He that commands, ’that we should receive him that is weak in the
faith,’ Romans 14:1, and not cast him off from our fellowship and company, will
he reject him that is weak and sleepy? No. What father will pass by or neglect
his child, for some failings and weaknesses? Nature will move him to respect him
as his child.

Now, Christ is merciful both by his office and by his nature. Our nature he took
upon him, that he might be a merciful Redeemer, Hebrews 2:17. And then as God
also, he is love, ’God is love,’ 1 John 4:16 : that is, whatsoever God shews
himself to his church, he doth it in love. If he be angry in correcting, it is
out of love; if merciful, it is out of love; if he be powerful in defending his
church, and revenging himself on her enemies, all is love. ’God is love,’ saith
John, John 4:8 : that is, he shews himself only in ways, expressions, and
characters of love to his church. So Christ, as God, is all love to the church.
And we see the Scriptures also to set out God as love, both in his essence and
in his relations. 1. In relations of love to his church, he is a father: ’As a
father pitieth his child, so the Lord pities them that fear him,’ Psalms 103:13
And, 2. Also in those sweet attributes of love, which are his essence, as we
see, Exodus 34:6. When God describes himself to Moses, after his desire to know
him, in the former chapter, ’Thou canst not see me and live;’ yet he would make
him know him, as was fit for him to be known—’Jehovah, Jehovah, strong,
merciful, gracious, long-suffering,’ &c., Exodus 34:6. Thus God will be known in
these attributes of consolation. So Christ, as God, is all love and mercy.
Likewise Christ, as man, he was man for this end, to be all love and mercy. Take
him in his office as Jesus, to be a Saviour; he carrieth salvation in his wings,
as it is in Malachi 4:2, both by office and by nature. And here how excellently
is the expression of Christ’s mercy, love, and patience set out! He knocks, ’my
beloved knocks,.’ &c., saying, ’Open.’ He knocks for further entrance, as was
shewed before. Some he had already, but he would have further. As you know we
have divers rooms and places in our houses. There is the court, the hall, the
parlour, and closet: the hall for common persons, the parlour for those of
better fashion, the closet for a man’s self, and those that are intimate
friends. So a Christian hath room in his heart for worldly thoughts, but his
closet, his inmost affections, are kept for his inmost friend Christ, who is not
content with the hall, but will come into the very closet. He knocks, that we
should open, and let him come into our hearts, into our more intimate affections
and love. Nothing will content him but intimateness, for he deserves it. As we
shall see, he knocks for this end. But how doth he knock?

Every kind of way. 1. It is taken from the fashion of men in this kind, God
condescending to speak to us in our own language. Sometimes, you know, there is
a knocking or calling for entrance by voice, when a voice may serve, and then
there needs no further knocking.

Sometimes both by voice and knocking. If voice will not serve, knocking comes
after. So it is here. Christ doth knock and speak, useth a voice of his word,
and knocks by his works, and both together sometimes, whether by works of mercy
or of judgment. He labours to enter into the soul, to raise the sleepy soul that
way. He begins with mercy usually.

(1.) By mercies. All the creatures and blessings of God carry in them, as it
were, a voice of God to the soul, that it would entertain his love. There goes a
voice of love with every blessing. And the love, the mercy, and the goodness of
God in the creature, is better than the creature itself. As we say of gifts, the
love of the giver is better than the gift itself. So the love of God in all his
sweet benefits is better than the thing itself. And so in that we have. There is
a voice, as it were, entreating us to entertain God and Christ in all his
mercies, yea, every creature, as one saith, and benefit, speaks, as it were,
thus to us: We serve thee, that thou mayest serve him that made thee and us.
There is a speech, as it were, in every favour. Which mercies, if they cannot
prevail, then, (2.) Come corrections, which are the voice of God also. ’Hear the
rod, and him that smiteth,’ Micah 6:9.

2. But hath the rod a voice? Yes, for what do corrections speak, but amendment
of the fault we are corrected for? So we must hear the rod. All corrections tend
to this purpose. They are as knockings, that we should open to God and Christ.
And because corrections of themselves will not amend us, God to this kind of
knocking adds a voice. He teacheth and corrects together, ’Happy is that man
that thou correctest, and teachest out of thy law,’ saith the psalmist, Psalms
94:12. Correction without teaching is to little purpose. Therefore God adds
instruction to correction. He opens the conscience, so that it tells us it is
for this that you are corrected; and together with conscience, gives his Spirit
to tell us it is for this or that you are corrected; you are to blame in this,
this you have done that you should not have done. So that corrections are
knockings, but then especially when they have instruction thus with them. They
are messengers from God, both blessings and corrections, Leviticus 26:24, seq.
They will not away, especially corrections, till they have an answer, for they
are sent of God, who will add seven times more; and if the first be not
answered, then he sends after them. He will be sure to have an answer, either in
our conversion or confusion, when he begins once.

3. Many other ways he useth to knock at our hearts. The examples of those we
live among that are good, they call upon us, Luke 13:2-3; 1 Corinthians 10:33.
The patterns of their holy life, the examples of God’s justice upon others, are
speeches to us. God knocks at our door then. He intends our correction when he
visits another, when, if we amend by that, he needs not take us in hand.

4. But besides all this, there is a more near knocking that Christ useth to the
church, his ministerial knocking. When he was here in the days of his flesh, he
was a preacher and prophet himself, and now he is ascended into heaven, he hath
given gifts to men, and men to the church, Ephesians 4:11, seq., whom he speaks
by, to the end of the world. They are Christ’s mouth, as we said of the penmen
of holy Scripture. They were but the hand to write; Christ was the head to
indite. So in preaching and unfolding the word they are but Christ’s mouth and
his voice, as it is said of John, Matthew 3:3. Now he is in heaven, he speaks by
them, ’He that heareth you heareth me, he that despiseth you despiseth me,’ Luke
10:16. Christ is either received or rejected in his ministers, as it is said of
Noah’s time, ’The Spirit of Christ preached in the days of Noah to the souls now
in prison,’ &c., 1 Peter 3:19. Christ as God did preach, before he was
incarnate, by Noah to the old world, which is now in prison, in hell, because
they refused to hear Christ speak to them by Noah. Much more now, after the days
of his flesh, that he is in heaven, he speaks and preacheth to us, which, if we
regard not, we are like to be in prison, as those souls are now in prison for
neglecting the preaching of Noah, 1 Peter 3:19. So the ministers are Christ’s
mouth. When they speak, he speaks by them, and they are as ambassadors of
Christ, whom they should imitate in mildness. ’We therefore, as ambassadors,
beseech and entreat you, as if Christ by us should speak to you; so we entreat
you to be reconciled unto God,’ 2 Corinthians 5:20. And you know what
heart-breaking words the apostle useth in all his epistles, especially when he
writes to Christians in a good state, as to the Philippians, ’If there be any
bowels of mercy, if there be any consolation in Christ,’ then regard what I say,
’be of one mind.’ Php 2:1. And among the Thessalonians he was as a nurse to
them, 1 Thessalonians 2:7. So Christ speaks by them, and puts his own affections
into them, that as he is tender and full of bowels himself, so he hath put the
same bowels into those that are his true ministers.

He speaks by them, and they use all kind of means that Christ may be entertained
into their hearts. They move all stones, as it were, sometimes threatenings,
sometimes entreaties, sometimes they come as ’sons of thunder,’ Mark 3:17;
sometimes with the still voice of sweet promises. And because one man is not so
fit as another for all varieties of conditions and spirits, therefore God gives
variety of gifts to his ministers, that they may knock at the heart of every man
by their several gifts. For some have more rousing, some more insinuating gifts;
some more legal, some more evangelical spirits, yet all for the church’s good.
John Baptist, by a more thundering way of preaching, to make way for Christ to
come, threateneth judgment. But Christ, then he comes with a ’Blessed are the
poor in spirit,’ ’blessed are they that hunger and thirst for righteousness,’
&c., Matthew 5:3. All kind of means have been used in the ministry from the
beginning of the world.

5. And because of itself this ministry it is a dead letter; therefore he joins
that with the word, which knocks at the heart together with the word, not
severed from it, but is the life of it. Oh! the Spirit is the life, and soul of
the word; and when the inward word, or voice of the Spirit, and the outward word
or ministry go together, then Christ doth more effectually knock and stir up the
heart.

Now this Spirit with sweet inspirations knocks, moves the heart, lightens the
understanding, quickens the dull affections, and stirs them up to duty, as it
is, Isaiah 30:21, ’And thine ears shall hear a voice behind thee saying, This is
the way, walk in it.’ The Spirit moves us sweetly, agreeable to our own nature.
It offers not violence to us; but so as in Hosea 11:4, ’I drew them by the cords
of a man.’ That is, by reasons and motives befitting the nature of man, motives
of love. So the Spirit, together with the word, works upon us, as we are men by
rational motives, setting good before us, if we will let Christ in to govern and
rule us; and by the danger on the contrary, so moving and stirring up our
affections. These be ’the cords of a man.’

6. And besides his Spirit, God hath planted in us a conscience to call upon us,
to be his vicar; a little god in us to do his office, to call upon us, direct
us, check and condemn us, which in great mercy he hath placed in us.

Thus we see what means Christ useth here—his voice, works, and word; works of
mercy and of correction; his word, together with his Spirit, and the conscience,
that he hath planted, to be, as it were, a god in us; which together with his
Spirit may move us to duty. This Austin speaks of when he says, Deus in me, &c.
’God spake in me oft, and I knew it not’ (f). He means it of conscience,
together with the Spirit, stirring up motives to leave his sinful courses. God
knocked in me, and I considered it not. I cried, modò and modò, sine modo. I put
off God, now I will, and now I will, but I had no moderation, I knew no limits.
And whilst Christ thus knocketh, all the three persons may be said to do it. For
as it is said elsewhere, that ’God was and is in Christ reconciling the world,’
&c., 2 Corinthians 5:19. For whatsoever Christ did, he did it as anointed, and
by office. And therefore God doth it in Christ, and by Christ, and so in some
sort God died in his human nature, when Christ died. So here the father
beseecheth when Christ beseecheth, because he beseecheth, that is sent from him,
and anointed of the Father. And God the Father stoops to us when Christ stoops,
because he is sent of the Father, and doth all by his Father’s command and
commission, John 5:27. So besides his own bowels, there is the Father and the
Spirit with Christ, who doth all by his Spirit, and from his Father, from whom
he hath commission. Therefore God the Father, Son, and Holy Ghost knock at the
heart. ’Open to me, my love, my dove, my undefiled;’ but Christ especially by
his Spirit, because it is his office.

Obj. But some may object, Christ can open to himself, why doth he not take the
key and open, and make way for himself? Who will knock, when he hath the key
himself? and who will knock, when there is none within to open? Christ can open
to himself, and we have no free will, nor power to open.

Bellarmine makes this objection, and speaks very rudely, that he is an unwise
man to knock, where there is no man within to open; and that if Christ knock,
and we cannot open, it is a delusion to exhort to open, and that therefore there
must needs be free will in us to open (f). The answer is, first, Christ speaks
to the spouse here, and so, many such exhortations are given to them that have
the Spirit of God already, who could by the help thereof open. For good and
gracious men are moved first by the Spirit, and then they move; they are moti
moventes, and acti agentes. They are acted first by the Spirit, and then they do
act by it, not of themselves; as the inferior orbs move not, but as they are
moved by the superior. The question is not of them in the state of grace, but at
their first conversion, when especially we say that Christ speaks to them that
he means to convert. He knocks at their hearts, and opens together with his
speech. Then there goes a power that they shall open; for his words are
operative words. As it was in the creation, ’Let there be light,’ it was an
operative word, ’and there was light,’ Genesis 1:3. Let there be such a
creature, it was an operative working word, and there was such a creature
presently. So he opens together with that word. With that invitation and command
there goes an almighty power to enable the soul to open. Were it not a wise
reason to say, when Christ called to Lazarus to ’come forth,’ John 11:43, that
we should reason he had life to yield to Christ, when he bade him come forth?
No, he was rotten, in his grave, almost; but with Christ’s speaking to Lazarus,
there went an almighty power, that gave life to him, by which life he heard what
Christ said, ’Arise, Lazarus.’ So Christ by his Spirit clothes his word in the
ministry, when he speaks to people with a mighty power. As the minister speaks
to the ear, Christ speaks, opens, and unlocks the heart at the same time; and
gives it power to open, not from itself, but from Christ. Paul speaks to Lydia’s
ear, Christ to her heart, and opened it, as the text says, Acts 16:13, whereby
she believes;* so Christ opens the heart.

Quest. But why doth he thus work?

Ans. Because he will preserve nature, and the principles thereof; and so he
deals with us, working accordingly. The manner of working of the reasonable
creature, is to work freely by a sweet inclination, not by violence. Therefore
when he works the work of conversion, he doth it in a sweet manner, though it be
mighty for the efficaciousness of it. He admonisheth us with entreaty and
persuasion, as if we did it ourselves. But though the manner be thus sweet, yet
with this manner there goeth an almighty power. Therefore he doth it strongly as
coming from himself, and sweetly, as the speaking is to us, preserving our
nature. So the action is from him, which hath an almighty power with it. As holy
Bernard saith, ’Thou dealest sweetly with my soul in regard of myself;’ that is,
thou workest upon me, as a man with the words of love, yet strongly in regard of
thyself. For except he add strength with sweetness, the work will not follow;
but when there are both, an almighty work is wrought in the soul of a Christian;
and so wrought, as the manner of man’s working is preserved in a sweet and free
manner, whilst he is changed from contrary to contrary. And it is also with the
greatest reason that can be, in that now he sees more reason to be good, than in
the days of darkness he did to be naught, God works so sweetly. God speaks to us
after the manner of men, but he works in us as the great God. He speaks to us as
a man in our own language, sweetly; but he works in us almightily, after a
powerful manner, as God. So we must understand such phrases as these, ’I knock;
open to me, my love, my dove,’ &c. We may take further notice, Obs. That the
heart of a Christian is the house and temple of Christ.

He hath but two houses to dwell in; the heavens, and the heart of an humble
broken-hearted sinner, Isaiah 57:15.

Quest. How can Christ come into the soul?

Ans. He comes into the heart by his Spirit. It is a special entertainment that
he looks for. Open thine ears that thou mayest hear my word; thy love, that thou
mayest love me more; thy joy, that thou mayest delight in me more; open thy
whole soul that I may dwell in it. A Christian should be God’s house, and a true
Christian is the true temple of God. He left the other two temples therefore;
but his own body, and his church he never leaves. For a house is for a man to
solace himself in, and to rest in, and to lay up whatsoever is precious to him.
So with Christ. A man will repair his house, so Christ will repair our souls,
and make them better, and make them more holy, and spiritual, and every way fit
for such a guest as he is.

Quest. How shall we know whether Christ dwells in our hearts or not?

Ans. We may know by the servants what master dwells in an house. If Christ be in
the soul, there comes out of the house good speeches. And we watch the senses,
so as there comes nothing in to defile the soul, and disturb Christ, and nothing
goes out to offend God. When we hear men full of gracious sweet speeches, it is
a sign Christ dwells there. If we hear the contrary, it shews Christ dwells not
there. For Christ would move the whole man to do that which might edify and
comfort.

Again, where Christ comes, assistance comes there. When Christ was born, all
Jerusalem was in an uproar; so, when Christ is born in the soul, there is an
uproar. Corruption arms itself against grace. There is a combat betwixt flesh
and spirit. But Christ subdues the flesh by little and little. God’s image is
stamped upon the soul where Christ is; and if we have opened unto the Lord of
glory, he will make us glorious.

Christ hath never enough of us, nor we have never enough of him till we be in
heaven; and, therefore, we pray, ’Thy kingdom come.’ And till Christ comes in
his kingdom, he desires his kingdom should come to us. Open, saith he, stupenda
dignatio, &c., as he cries out. It is a stupendous condescendence, when he that
hath heaven to hold him, angels to attend him, those glorious creatures; he that
hath the command of every creature, that do yield presently homage when he
commands, the frogs, and lice, and all the host of heaven are ready to do his
will! for him to condescend and to entreat us to be good to our own souls, and
to beseech us to be reconciled to him, as if he had offended us, who have done
the wrong and not he, or as if that we had power and riches to do him good; here
greatness beseecheth meanness, riches poverty, all-sufficiency want, and life
itself comes to dead, drowsy souls. What a wondrous condescending is this! Yet,
notwithstanding, Christ vouchsafes to make the heart of a sinful, sleepy man to
be his house, his temple. He knocks, and knocks here, saying, ’Open to me,’ &c.

Use 1. This is useful many ways, as first, cherish all the good conceits* we can
of Christ. Time will come that the devil will set upon us with sharp
temptations, fiery darts, temptations to despair, and present Christ amiss, as
if Christ were not willing to receive us. Whenas you see he knocks at our hearts
to open to him, useth mercies and judgments, the ministry of his Spirit and
conscience, and all. Will not he then entertain us, when we come to him, that
seeks this entertainment at our hands? Certainly he will. Therefore, let us
labour to cherish good conceits of Christ. This is the finisher and beginning of
the conversion of a poor sinful soul, even to consider the infinite love and
condescendence of Christ Jesus for the good of our souls. We need not wonder at
this his willingness to receive us, when we first know that God became man,
happiness became misery, and life itself came to die, and to be ’a curse for
us,’ Galatians 3:13. He hath done the greater, and will he not do the less?
Therefore, think not strange that he useth all these means, considering how low
he descended into the womb of the virgin for us, Ephes. 4:9.

Now such considerations as these, being mixed with the Spirit and set on by him,
are effectual for the conversion of poor souls. Is there such love in God to
become man, and to be a suitor to woo me for my love? Surely, thinks the soul
then, he desires my salvation and conversion. And to what kind of persons doth
he come? None can object unworthiness. I am poor: ’He comes to the poor,’ Isaiah
14:32; Isaiah 29:19. I am laden and wretched: ’Come unto me, all ye that are
weary and laden,’ Matthew 11:28. I have nothing: ’Come and buy honey, milk, and
wine, though you have nothing,’ Isaiah 55:1. He takes away all objections. But I
am stung with the sense of my sins: ’Blessed are they that hunger and thirst,’
&c., Matthew 5:6. But I am empty of all: ’Blessed are the poor in spirit,’
Matthew 5:3. You can object nothing, but it is taken away by the Holy Ghost,
wisely preventing* all the objections of a sinful soul. This is the beginning of
conversion, these very conceits. And when we are converted, these thoughts,
entertained with admiration of Christ’s condescending, are effectual to give
Christ further entrance into the soul, whereby a more happy communion is wrought
still more and more between Christ and the soul of a Christian.

Use 2. Oh, but take heed that these make not any secure. For, if we give not
entrance to Christ, all this will be a further aggravation of our damnation. How
will this justify the sentence upon us hereafter, when Christ shall set us on
the left hand, and say, ’Depart from me,’ Matthew 25:41, for I invited you to
come to me, I knocked at the door of your hearts, and you would give me no
entrance. Depart from us, said you; therefore, now, Depart you from me. What do
profane persons in the church but bid Christ depart from them, especially in the
motions of his Spirit? They entertain him in the outward room, the brain; they
know a little of Christ, but, in the heart, the secret room, he must not come
there to rule. Is it not equal that he should bid us, ’Depart, ye cursed, I know
you not’? Matthew 25:41; you would not give entrance to me, I will not now to
you, as to the foolish virgins he speaks, Matthew 25:12, and Proverbs 1:28.
Wisdom knocks, and hath no entrance; therefore, in times of danger, they call
upon her, but she rejoiceth at their destruction. Where God magnifies his mercy
in this kind, in sweet allurements, and inviting by judgments, mercies,
ministry, and Spirit, he will magnify his judgment after. Those that have
neglected heaven with the prerogatives and advantages in this kind, they shall
be cast into hell. ’Woe to thee, Chorazin,’ &c., Matthew 11:21, as you know in
the gospel. This is one thing that may humble us of this place and nation, that
Christ hath no further entrance, nor better entertainment after so long
knocking! for the entertaining of his word is the welcoming of himself, as it
is, Colossians 3:16. ’Let the word of God dwell plentifully in you.’ And, ’Let
Christ dwell in your hearts by faith,’ Ephesians 3:17. Compare those places; let
the word dwell plenteously in you by wisdom, and let Christ dwell in your hearts
by faith. For then doth Christ dwell in the heart, when the truth dwells in us.
Therefore, what entertainment we give to his truth, we give to himself. Now what
means of knocking hath he not used among us a long time? For works of all sorts,
he hath drawn us by the cords of a man, by all kind of favours. For mercies, how
many deliverances have we had (no nation the like; we are a miracle of the
Christian world) from foreign invasion, and domestical conspiracies at home? How
many mercies do we enjoy! Abundance, together with long peace and plenty.
Besides, if this would not do, God hath added corrections with all these, in
every element, in every manner. Infection in the air, judgments in inundations.
We have had rumours of wars, &c. Threatenings, shakings of the rod only, but
such as might have awaked us. And then he hath knocked at our hearts by the
example of other nations. By what he hath done to them, he hath shewed us what
he might justly have done to us. We are no better than they. As for his
ministerial knocking: above threescore years we have lived under the ministry of
the gospel. This land hath been Goshen, a land of light, when many other places
are in darkness. Especially we that live in this Goshen, this place, and such
like, where the light shines in a more abundant measure. Ministers have been
sent, and variety of gifts. There hath been piping and mourning, as Christ
complains in his time, that they were like froward children, that neither sweet
piping nor doleful mourning would move to be tractable to their fellows. ’They
had John, who came mourning,’ Matthew 11:17, and Christ comforting with blessing
in his mouth. All kind of means have been used. And for the motions of his
Spirit, who are there at this time, who thus live in the church under the
ministry, who cannot say that God thereby hath smote their hearts, those hard
rocks, again and again, and awaked their consciences, partly with corrections
public and personal, and partly with benefits? Yet notwithstanding, what little
way is given to Christ! Many are indifferent, and lukewarm either way, but
rather incline to the worst.

Let us then consider of it. The greater means, the greater judgments afterwards,
if we be not won by them. Therefore let us labour to hold Christ, to entertain
him. Let him have the best room in our souls, to dwell in our hearts. Let us
give up the keys to him, and desire him to rule our understandings, to know
nothing but him, and what may stand with his truth, not to yield to any error or
corruption. Let us desire that he would rule in our wills and affections; sway
all, give all to him. For that is his meaning, when he says, ’Open to me,’ so
that I may rule, as in mine own house, as the husband rules in his family, and a
king in his kingdom. He will have all yielded up to him. And he comes to beat
down all, whatsoever is exalted against him; and that is the reason men are so
loth to open unto him. They know if they open to the Spirit of God, he will turn
them out of their fool’s paradise, and make them resolve upon other courses of
life, which, because they will not turn unto, they repel the sweet motions of
the Spirit of Christ, and pull away his graces, building bulwarks against
Christ, as lusts, strange imaginations, and resolutions, 2 Corinthians 10:3-5.
Let the ministers say what they will, and the Spirit move as he will, thus they
live, and thus they will live. Let us take notice, therefore, of all the means
that God useth to the State, and to us in particular, and every one labour to
amend one. Every soul is the temple, the house, Christ should dwell in. Let
every soul, therefore, among us, consider what means Christ useth to come into
his soul to dwell with him, and to rule there. And what shall we lose by it? Do
we entertain Christ to our loss? Doth he come empty? No; he comes with all
grace. His goodness is a communicative, diffusive goodness. He comes to spread
his treasures, to enrich the heart with all grace and strength, to bear all
afflictions, to encounter all dangers, to bring peace of conscience, and joy in
the Holy Ghost. He comes, indeed, to make our hearts, as it were, a heaven. Do
but consider this. He comes not for his own ends; but to empty his goodness into
our hearts. As a breast that desires to empty itself when it is full; so this
fountain hath the fulness of a fountain, which strives to empty his goodness
into our souls. He comes out of love to us. Let these considerations melt our
hearts for our unkindness, that we suffer him to stand so long at the door
knocking, as it is said here.

If we find not our suits answered so soon as we would, remember, we have made
him also wait for us. Perhaps to humble us, and after that to encourage us, he
will make us wait; for we have made him wait. Let us not give over, for
certainly he that desires us to open, that he may pour out his grace upon us, he
will not reject us when we come to him, Matthew 7:7; Habakkuk 2:3. If he answers
us not at first, yet he will at last. Let us go on and wait, seeing there is no
one duty pressed more in Scripture than this. And we see it is equity, ’He waits
for us,’ Isaiah 30:18. It is good reason we should wait for him. If we have not
comfort presently when we desire it, let us attend upon Christ, as he hath
attended upon us, for when he comes, he comes with advantage, Isaiah 60:16. So
that when we wait, we lose nothing thereby, but are gainers by it, increasing
our patience, Isaiah 64:4; James 1:4. The longer we wait, he comes with the more
abundant grace and comfort in the end, and shews himself rich, and bountiful to
them that wait upon him, Isaiah 40:1, et seq.


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  CHAPTER 9: 06. THE SIXTH SERMON
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THE SIXTH SERMON

It is the voice of my beloved that knocketh, saying, Open unto me, my love, my
dove, my undefiled, &c.—Song of Solomon 5:2. IN the first part of this verse
hath been handled the church’s own condition, which she was in, after some
blessed feelings that she had of the love of Christ.

Now, in the next words, the church sets down an acknowledgment of the carriage
of Christ to her in this her sleepy condition. ’It is the voice of my beloved
that knocks, saying, Open to me, my sister, my love, my dove,’ &c. She
acknowledgeth Christ’s voice in her sleepy estate, and sets down his carriage
thus, ’how he knocks’, and then also speaks, ’Open to me,’ and then sets down
what he suffered for her, ’My head is filled with dew, and my locks with the
drops of the night.’ And that nothing might be wanting that might move her heart
to respect this his carriage towards her, he useth sweet titles, a loving
compellation, ’Open to me,’ saith he, ’my sister, my love, my dove, my
undefiled,’ as so many cords of love to draw her. So here wants neither loving
carriage, sweet words, nor patience. ’It is the voice of my beloved that
knocketh.’ The church, as she takes notice of the voice of Christ, so she doth
also of the means he useth, and seeth his love in them all. ’It is the voice of
my beloved that knocketh, saying, Open to me,’ &c. Here is also another
distinguishing note of a sound Christian from an unsound. A sanctified spirit
sees Christ in the means. This is, says the heart, the word of Christ, and this
the mercy of Christ, to take such pains with my soul, to send his ministers, to
provide his ordinances, to give gifts to men, and men to the church, Ephesians
4:11-12. ’It is the voice of my beloved that knocketh.’ But we must especially
understand it of the ministerial voice, whereby Christ doth chiefly make way for
himself into the heart, and that by all kind of ways dispensed therein: as gifts
of all sorts, some rougher, some milder, all kind of methods and ways in the
ministry to make way for himself. First of all by the threatenings of the law,
and by terrors. As John was sent before Christ, and as the storm went before the
still and calm voice, wherein God came to Elias, 1 Kings 19:12, so he useth all
kinds of courses in the ministry. And ministers, by the direction of the Spirit,
turn themselves, as it were, into all shapes and fashions, both of speech and
spirit, to win people to God, in so much, that God appeals to them, ’What could
I have done more for my church, that I have not done?’ Isaiah 5:4.

Use. Therefore let us take notice of this voice of Christ in the word, and not
think as good Samuel thought, that Eli spake, when God spake, 1 Samuel 3:5. Let
us think that God speaks to us in the ministry, that Christ comes to woo us, and
win us thereby. And we ministers are the friends of the Bridegroom, who are to
hear what Christ saith and would have said to the church; and we must pray to
him, that he would teach us what to teach others. We are to procure the
contract, and to perfect it till the marriage be in heaven. That is our work.
And you that are hearers, if you do not regard Christ’s sweet voice in the
ministry, which God hath appointed for the government of the world, know that
there is a voice that you cannot shake off. That peremptory voice at the day of
judgment, when he will say, ’Go, ye cursed, into hell fire,’ &c., Matthew 25:30.
And that God who delights to be styled ’a God hearing prayer,’ Psalms 65:2, will
not hear thee, but saith, ’Such a one as turns his ear away from hearing the
law, his prayer is abominable,’ Proverbs 28:9. It is a doleful thing, that he
that made us, and allureth us in the ministry, that follows us with all
evidences of his love, and adds, together with the ministry, many sweet motions
of his Spirit, that he should delight in the destruction of his creatures, and
not endure the sight of them, ’Depart away from me, ye cursed, into hell fire,’
&c. There are scarce any in the church, but Christ hath allured at one time or
other to come in, and in many he opens their understandings in a great measure,
and knocks upon their hearts, that they, as it were, half open unto Christ, like
Agrippa, that said to Paul, ’Thou almost persuadest me to be a Christian,’ Acts
26:28. So Herod ’did many things, and he heard gladly,’ Mark 6:20. They are half
open, seem to open, but are not effectually converted. But at last they see,
that further yielding will not stand with that which they resolve not to part
with, their lusts, their present condition, that they make their God, and their
heaven. Whereupon they shut the door again. When they have opened it a little to
the motions of God’s Spirit, they dare give no further way, because they cannot
learn the first lesson in Christ’s school, to deny themselves and take up their
cross. This is an undoubted conclusion. Our blessed Saviour giveth such means
and motions of his Spirit to the vilest persons in the church, that their own
hearts tell them, they have more means and sweeter motions than they yield to,
and that the sentence of condemnation is not pronounced upon them for merely not
knowing of Christ, but upon some grounds of rebellion, in that they go not so
far as they are provoked,* and put on† by the Spirit of God. They resist the
Holy Spirit. There can be no resistance where there is not a going beyond the
desire and will of him whom he resisteth, Acts 7:51. A man doth not resist, when
he gives way as far as he is moved. There is no wicked man in the church, that
gives so much way as he is moved and stirred to by the Spirit and word of God.

Away then with these impudent, ungracious objections about God’s decree for
matter of election. Let us make it sure. And for any ill conceits that may rise
in our hearts about that other of reprobation, let this damp them all, that in
the church of God, he offers unto the vilest wretch so much means, with the
motions of his Spirit, as he resisting, proves inexcusable; his own rebellion
therefore being the cause of his rejection. Let men cease from cavilling; God
hath that in their own breast, in the heart of every carnal man, which will
speak for God against him, and stop his mouth that he shall be silent and
speechless at the day of judgment, Matthew 22:12.

Thus we see that Christ doth condescend so low as to account it almost a part of
his happiness to have our souls for a temple to dwell in, to rule there.
Therefore he makes all this earnest suit, with strong expressions what he
suffereth. And since Christ bears this great and large affection to his poor
church, it may encourage us to pray heartily for the same, and to spread before
God the state thereof. Why, Lord? it is that part of the world that is thy
sister, thy love, thy dove, thy undefiled; the communion with whom thou lovest
above all the world besides. It is a strong argument to prevail with God.
Therefore let us commend the state of the church at this time, or at any time,
with this confidence. Lord, it is the church that thou lovest. They thought they
prevailed much with Christ when they laboured to bring him to Lazarus, saying,
’Lord, he whom thou lovest is sick,’ John 11:3. So say we, the church whom thou
lovest, that is, thy only love, in whom thy love is concenterate, as it were,
and gathered to a head, as though thou hadst no other love in the world but thy
church, this thy love is in this state and condition. It is good to think of
prevailing arguments; not to move God so much as our own hearts; to strengthen
our faith to prevail with God, which is much fortified with the consideration of
Christ’s wondrous loving expression to his poor church. Then come to Christ,
offer thyself, and he will meet thee. Are not two loving well-wishers well met?
When thou offerest thyself to him, and he seeks thy love, will he reject thee
when thou comest to him that seeks thy love, and seeketh it in this passionate,
affectionate manner, as he doth? Therefore, be of good comfort. He is more
willing to entertain us than we are to come to him. And for those that have
relapsed any kind of way, let them not be discouraged to return again to Christ.
The church here was in a drowsy, sleepy estate, and used him unkindly; yet he is
so patient, that he waits her leisure, as it were, and saith, ’Open to me, my
sister, my love,’ &c. Thomas was so untoward, that he would not believe, ’unless
he did see the print of the nails,’ &c., in Christ’s body. Yet Christ was so
gracious as he condescendeth to poor Thomas, John 20:27. So to Peter after he
was fallen, Mark 16:7, and to the church after backsliding.

’Open to me, my sister,’ &c. Hence observe further, That Christ hath never
enough of his church till he hath it in heaven, where are indeed the kisses of
the spouse, and of Christ. In the mean while ’Open, open,’ still. Christ had the
heart of the spouse in some measure already; but yet there were some corners of
the heart that were not so filled with Christ as they should be. He was not so
much in her understanding, will, joy, delight, and love, as he would be.
Therefore, open thy understanding more and more to embrace me, and divine truths
that are offered thee. Open thy love to solace me more and more. For God in
Christ, having condescended to the terms of friendship, nay, to intimate terms
of friendship in marriage with us; therefore* the church in her right temper,
hath never enough of Christ, but desires further union, and communion still. It
being the description of the people of God, that ’they love the appearance of
Christ,’ 2 Timothy 4:8; Revelation 22:20, as they loved his first appearance,
and waited for ’the consolation of Israel,’ Luke 2:25; so they love his second
appearing, and are never quiet, till he comes again in the flesh, to consummate
the marriage begun here. So Christ also he is as desirous of them, yea, they are
his desires that breed their desires. ’Open to me, my sister, my love, my dove,’
&c. Again his love and pity moves him to desire further to come into us. Christ
knows what is in our hearts. If he be not there, there is that that should not
be there. What is in the brain where Christ is not? A deal of worldly projects,
nothing worth. What is in our joy if Christ be not there? Worldly joy, which
cleaves to things worse than itself. If a man were anatomised, and seen into, he
would be ashamed of himself, if he did see himself. Christ therefore, out of
pity to our souls, would not have the devil there. Christ knows it is good for
our souls to give way to him, therefore he useth all sweet allurements, ’Open to
me, my sister, my love,’ &c. Christ hath never his fill, till he close with the
soul perfectly; so that nothing be in the soul above him, nothing equal to him.
Therefore ’Open, open,’ still.

Again, he sets down, to move the church the more to open to him, the
inconveniences that he endured, ’My head is filled with dew,’ &c. Wherein ho
shews what he suffered, which sufferings are of two sorts: in himself; in his
ministers. In himself, and in his own blessed person, what did he endure! What
patience had he in enduring the refractory spirits of men, when he was here! How
many indignities did he digest in his disciples after their conversion! Towards
his latter end, his head was not only filled with the drops, but his body filled
with drops of blood. Drops of blood came from him, because of the anguish of his
spirit, and the sense of God’s wrath for our sins. Upon the cross, what did he
endure there! That sense of God’s anger there, was only for our sins. ’My God,
my God, why hast thou forsaken me?’ Matthew 27:46. What should we speak of his
going up and down doing good, preaching in his own person, setting whole nights
apart for prayer! And then for what he suffers in his ministers. There he
knocks, and saith, ’Open,’ in them. And how was he used in the apostles that
were after him, and in the ministers of the church ever since! What have they
endured! for he put a spirit of patience upon them. And what indignities endured
they in the primitive church, that were the publishers of the gospel! Those
sweet publishers thereof, drawing men to open to Christ, were killed for
preaching. So cruel is the heart, that it offereth violence to them that love
them most, that love their souls. And what greater love than the love of the
soul! Yet this is the Satanical temper and disposition of men’s hearts. They
hate those men most, that deal this way most truly and lovingly with them. It is
not that the gospel is such an hard message. It is the word of reconciliation,
and the word of life; but the heart hates it, because it would draw men from
their present condition; and ’therefore condemnation is come into the world, in
that men hate the light, because their works are evil,’ John 3:19. Is there
anything truly and cordially hated but grace? and are any persons heartily and
cordially hated in the world so much as the promulgers and publishers of grace,
and the professors of it? because it upbraids most of all, and meddles with the
corruptions of men, that are dearer to them than their own souls.

Now, what patience is there in Christ to suffer himself in his messengers, and
his children to be thus used! Nor it is not strange to say that Christ stands
thus in his ministers; for it is said, ’That Christ by his Spirit preached in
the days of Noah, to the souls now in prison,’ 1 Peter 3:19. Christ preached in
Noah’s time, before he was incarnate, much more doth he preach now. And as he
was patient then to endure the old world, unto whom Noah preached a hundred and
twenty years; so he is patient now in his ministers to preach still by the same
Spirit, even to us still, and yet the entertainment in many places is, as Paul
complains, ’Though the more I love you, yet the less I am beloved of you,’ 2
Corinthians 12:15.

Use 1. Let these things move us to be patient towards God and Christ, if we be
corrected in any kind, considering that Christ is so patient towards us, and to
wait upon him with patience. How long hath he waited for our conversion! How
long doth he still wait for the thorough giving up of our souls to him! Shall we
think much, then, to wait a little while for him?

Use 2. And let this Spirit of Christ strengthen us likewise in our dealing with
others, as to bear with evil men, and as it is, ’to wait, if God will at any
time give them repentance,’ 2 Timothy 2:25-26. Neither may we be so
short-spirited, that if we have not an answer, presently to give over. We should
imitate Christ here. Never give over as long as God continues life with any
advantage and opportunity to do good to any soul. Wait, if God at any time will
give them grace. ’Open to me, my sister, my love,’ &c.

Use 3. Let this again work upon us, that our Saviour Christ here would thus set
forth his love, and his patience in his love, in bearing with us thus, under the
resemblance of a silly suitor that comes afar off, and stands at the door, and
knocks. That Christ should stoop thus in seeking the good of our souls, let this
win and quicken our hearts with all readiness and thankfulness to receive him
when he comes to work in our souls. Considering that Christ hath such a care of
us by himself, his ministers, and the motions of his Spirit, who joins with his
ministry, let not us therefore be careless of our own souls, but let it move our
hearts to melt to him. The motives may be seen more in the particular
compellations. ’Open to me, my sister, my love,’ &c.

’My sister.’ This was spoken of before in the former verse. The church of God is
Christ’s sister and spouse. We are knit to him both by consanguinity and by
affinity. The nearest affinity is marriage, and the nearest consanguinity is
sister. So that there are all bonds to knit us to Christ. Whatsoever is strong
in any bond, he knits us to him by it. Is there any love in an husband, a
brother, a mother, a friend, in an head to the members? in anything in the
world? Is there any love scattered in any relation, gather it all into one, and
all that love, and a thousand times more than that, is in Christ in a more
eminent manner. Therefore he styles himself in all these sweet relations, to
shew that he hath the love of all. Will a sister shut out a brother, when the
brother comes to visit her, and do her all good? Is this unkindness even in
nature, to look strangely upon a man that is near akin, that comes and saith,
’Open to me, my sister?’ If the sister should shut out the brother, were it not
most unnatural? And is it not monstrous in grace, when our brother comes for our
good, and in pity to our souls, to let him stand without doors? Remember that
Christ hath the same affections, to account us brothers and sisters, now in
heaven, as he had when he was upon the earth. For after his resurrection, saith
he to his disciples, ’I go to my God, and to your God, to my Father, and to your
Father,’ John 20:17. He calls himself our brother, having one common Father in
heaven, and one Spirit, and one inheritance, &c. This is a sweet relation.
Christ being our brother, his heart cannot but melt towards us in any
affliction. Joseph dissembled a while, out of politic wisdom, Genesis 42:7,
seq., but because he had a brother’s heart to Benjamin, therefore at last he
could not hold, but melted into tears, though he made his countenance as though
he had not regarded. So our Joseph, now in heaven, may seem to withdraw all
tokens and signs of brotherly love from us, and not to own us; but it is only in
show, he is our brother still. His heart, first or last, will melt towards his
brethren, to their wonderful comfort. ’My sister,’ &c.

’My love.’ That word we had not yet. It is worthy also a little standing on, for
all these four words be, as it were, the attractive cords to draw the spouse,
not only by shewing what he had suffered, but by sweet titles, ’My love, My
dove.’

What, had Christ no love but his spouse? Did his love go out of his own heart to
her, as it were? It is strange, yet true. Christ’s love is so great to his
church and children, and so continual* to it, that his church and people and
every Christian soul is the seat of his love. That love in his own breast being
in them, they are his love, because he himself is there, and one with them, John
17:26.

He loves all his creatures. They have all some beams of his goodness, which he
must needs love. Therefore he loves them as creatures, and as they be more or
less capable of a higher degree of goodness; but for his church and children,
they are his love indeed.

Quest. But what is the ground of such love?

Ans. 1. He loves them as he beholds them in his father’s choice, as they are
elected of God, and given unto himself in election. ’Thine they are, thou gavest
them me,’ John 17:6. Christ, looking on us in God’s election and choice, loves
us.

Ans. 2. Again, he loves us because he sees his own graces in us. He loves what
is his in us. Before we be actually his, he loves us with a love of good will,
to wish all good to us. But when we have anything of his Spirit, that our
natures are altered and changed, he loves us with a love of the intimatest
friendship, with the love of an head, husband, friend, and what we can imagine.
He loves his own image. Paul saith ’that the wife is the glory of her husband,’
1 Corinthians 11:7, because whatsoever is in a good husband, the wife expresseth
it by reflection. So the church is the glory of Christ; she reflects his
excellencies, though in a weak measure. They shew forth his virtues or praises,
as Peter speaks, 1 Peter 2:9. Thus he sees his own image in her, and the Holy
Ghost in his church. He loves her, and these in her, so as whether we regard the
Father or himself or his Spirit, the church is his love.

Ans. 3. If we consider also what he hath done and suffered for her, we may well
say the church is his love. Besides the former favours, not to speak of
election, he choosed us before we were. In time he did choose us by actual
election, by which he called us. We had an existence, but we resisted. He called
us when we resisted. And then also he justified us, and clothed us with his own
righteousness, and after feeds us with his own body. As the soul is the most
excellent thing in the world, so he hath provided for it the most excellent
ornaments. It hath food and ornaments proportionable. What love is this, that he
should feed our souls with his own body, and clothe us with his own
righteousness! ’He loved me,’ saith Paul, Galatians 2:20. What was the effect of
his love? ’He gave himself for me.’ He gave himself, both that we might have a
righteousness to clothe us with in the sight of God, and he gave himself that he
might be the bread of life, ’My flesh is meat indeed, and my blood is drink
indeed,’ John 6:55. The guilty, the self-accusing soul feeds upon Christ dying
for its sins. Again, Revelation 1:6, you have his love set forth, ’He loved us;’
and how doth he witness it? ’He hath washed us with his own blood, and hath made
us kings, and priests, &c. The like you have, ’He loved us, and gave himself a
sweet sacrifice to God for us,’ Ephesians 5:2. When this world is at an end, we
shall see what his love is. He is not satisfied till we be all in one place.
What doth he pray for to his Father? ’Father, I will that those whom thou hast
given me be with me where I am,’ &c., John 17:24. Run through all the whole
course of salvation, election, vocation, justification, glorification, you shall
see his love in all of them. But it were an infinite argument to follow to shew
the love of Christ, which is beyond all knowledge, Ephesians 3:19; and it is too
large for us to know all the dimensions of it, to see the height, breadth,
depth, and length of it, which we should ever think, speak, and meditate of,
because the soul is then in the most fit temper to serve, love, and glorify God,
when it is most apprehensive of his great love.

1. This phrase imports divers things. 1. That there is no saving love to any out
of the church, which is his love. It is, as it were, confined in the church, as
if all the beams of his love met in that centre, as we see when the beams of the
sun meet in a glass, they burn, because many are there united. So in the church
all his love doth meet.

2. Then the church is his love also, because whatsoever she hath or hopes for is
from his love, and is nothing but his love. The church, as it is a church, is
nothing but the love of Christ. That there is a church so endowed, so graced, so
full of the hope of glory, it is out of his love. And for the properties of it.
(1.) It is a free love, a preventing love. He loved us before ever we could love
him. He loved us when we resisted him, and were his enemies.

(2.) It is a most tender love, as you have it in Isaiah 49:15, ’Can a mother
forget her sucking child? If she should, yet will not I forget thee. Thou art
written on the palms of my hands,’ &c. He hath us in his heart, in his eye, in
his hand, in a mother’s heart, and beyond it. He hath a tender eye and a
powerful hand to maintain his church, Deuteronomy 33:3.

(3.) It is a most transcendent and careful love. All comparisons are under it.

(4.) And it is a most intimate invincible love, that nothing could quench it. As
we see here the church droopeth, and had many infirmities, yet she is Christ’s
love. So that the love of Christ is a kind of love that is unconquerable; no
water will ever quench it; no sin of ours; no infirmity. So as it is very
comfortable that the church considered under infirmities is yet the love of
Christ. ’I sleep, but my heart waketh,’ yet Christ comes with ’My love, my
dove,’ &c.

Quest. But what, cannot Christ see matter of weakness, sinfulness, hatred, and
dislike in the church?

Ans. Oh yes, to pity, help, and heal it, but not at all to diminish his love,
but to manifest it so much the more. His love is a tender love, sensible of all
things wherewith we displease him, yet it is so invincible and unconquerable,
that it overcomes all. Again, he sees ill indeed in us, but he sees in us some
good of his own also, which moves him more to love, than that that is ill in us,
moves him to hate. For what he sees of ours, he sees with a purpose to vanquish,
mortify, and eat it out. The Spirit is as fire to consume it. He is as water to
wash it. But what he sees of his own, he sees with a purpose to increase it more
and more, and to perfect it. Therefore he says, ’my love,’ notwithstanding that
the church was asleep.

Use. This therefore serves greatly for our comfort, to search what good Christ
by his Spirit hath wrought in our hearts; what faith, what love, what sanctified
judgment, what fire of holy affections to him, and to the best things. O let us
value ourselves by that that is good, that Christ hath in us. We are Christ’s
love notwithstanding we are sleepy. If we be displeased with this our state;
that as Christ dislikes it, so if we by the Spirit dislike it, the matter is not
what sin we have in us, but how we are affected to it. Have we that ill in us,
which is truly the grief of our hearts and souls, which as Christ dislikes, so
we abhor it, and would be purged, and rid of it; and it is the grief of our
hearts and souls, that we cannot be better, and more lovely in Christ’s eye!
then let us not be discouraged. For Christ esteems of his church highly, even as
his very love, even at that time when she was sleepy; and may teach us in time
of temptation not to hearken to Satan, who then moves us to look altogether upon
that which is naught in us, thereby to abate our love to Christ, and our
apprehension of his to us. For he knows if we be sensible of the love of Christ
to us, we shall love him again. For love is a kind of fire, an active quality,
which will set us about glorifying God, and pulling down Satan’s kingdom. As we
say in nature, fire doth all; (what work almost can a man work without fire, by
which all instruments are made and heated? &c.). So grace doth all with love.
God first doth manifest to our souls his love to us in Christ, and quicken us by
his Spirit, witnessing his love to us, wherewith he warms our hearts, kindles
and inflames them so with love, that we love him again; which love hath a
constraining, sweet violence to put us upon all duties, to suffer, to do, to
resist anything. If a man be in love with Christ, what will be harsh to him in
the world? The devil knows this well enough; therefore one of his main engines
and temptations is to weaken our hearts in the sense of God’s love and of
Christ’s. Therefore let us be as wise for our souls as he is subtle, and politic
against them; as watchful for our own comfort, as he is to discomfort us, and
make us despair. Let us be wise to gather all the arguments of Christ’s love
that we can.

Quest. But how shall we know that Christ loves us in this peculiar manner?

Ans. 1. First, search what course he takes and hath taken to draw thee nearer
unto him. ’He chastiseth every one that he loveth,’ Hebrews 12:6. Seasonable
corections sanctified, is a sign of Christ’s love; when he will not suffer us to
thrive in sin; when we cannot speak nor do amiss; but either he lasheth us in
our conscience for it, and by his Spirit checks us, or else stirs up others, one
thing or other to make us out of love with sin.

2. Again, we may gather Christ’s love by this, if we have any love to divine
things, and can set a great price upon the best things; upon the word, because
it is Christ’s word; upon grace, prizing the image of Christ, and the new
creature. When we can set an high value upon communion with Christ, the sense of
his love in our hearts, and all spiritual prerogatives and excellencies above
all things, this is an excellent argument of Christ’s love to us. Our love is
but a reflection of his; and therefore if we have love to anything that is good,
we have it from him first. If a wall that is cold become hot, we say, the sun of
necessity must shine on it first, because it is nothing but cold stone of
itself. So if our hearts, that are naturally cold, be heated with the love of
divine things, certainly we may say, Christ hath shined here first; for
naturally our hearts are of a cold temper. There is no such thing as spiritual
love growing in our natures and hearts.

You have many poor souls helped with this, who cannot tell whether Christ love
them or no; but this helps them a little, they can find undoubted arguments of
their love to Christ, his image, and servants, and of relishing the word, though
they find much corruption: and this their love to divine things tells them by
demonstrations from the effects, that Christ loves them, because there is no
love to divine and supernatural things without the love of Christ first. And the
graces in our hearts, they are love tokens given to the spouse. Common favours
he gives, as Abraham gifts to his servants and others, but special gifts to his
spouse. If therefore there be any grace, a tender and soft heart, a prizing of
heavenly things, love to God’s people and truth, then we may comfortably
conclude Christ loves us; not only because they are reflections of God’s love,
but because they are jewels and ornaments that Christ only bestows upon his
spouse; and not upon reprobates, such precious jewels as these, John 15:15.

3. By discovering his secrets to us, Psalms 25:14, for that is an argument of
love. Doth Christ by his Spirit discover the secret love he hath borne to us
before all worlds? Doth he discover the breast of his Father, and his own heart
to us? This discovery of secret affections, of entire love, sheweth our happy
state. For that is one prerogative of friendship, and the chiefest discovery of
secrets, when he gives us a particular right to truths, as our own, that we can
go challenge them, these are mine, these belong to me, these promises are mine.
This discovery of the secret love of God, and of the interests we have in the
promises, is a sign that Christ loves us, and that in a peculiar manner we are
his love.

Use 1. Let us be like our blessed Saviour, that where we see any saving goodness
in any, let us love them; for should not our love meet with our Saviour’s love?
Shall the church of God be the love of Christ, and shall it be our hatred? Shall
a good Christian be Christ’s love, and shall he be the object of my hatred and
scorn? Can we imitate a better pattern? O let us never think our estate to be
good, except every child of God be our love as he is Christ’s love. Can I love
Christ, and cannot I love* him in whom I see Christ? It is a sign that I hate
himself, when I hate his image. It is to be wondered at that the devil hath
prevailed with any so much, as to think they should be in a good estate, when
they have hearts rising against the best people, and who, as they grow in grace,
so they grow in their dislike of them. Is here the Spirit of Christ?

Use 2. And let them likewise be here reproved that are glad to see any Christian
halt, slip, and go awry. The best Christians in the world have that in part,
which is wholly in another man; he hath flesh in him. Shall we utterly distaste
a Christian for that? The church was now in a sleepy condition, and yet,
notwithstanding, Christ takes not the advantage of the weakness of the church to
cashier,* and to hate her, but he pities her the more, and takes a course to
bring her again into a good state and condition. Let us not therefore be glad at
the infirmities and failings of any, that discover any true goodness in them. It
may be our own case ere long. It casts them not out of Christ’s love, but they
dwell in his love still; why should we then cast them out of our love and
affections? Let them be our loves till, as they are the love of Christ,
notwithstanding their infirmities.


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  CHAPTER 10: 07. THE SEVENTH SERMON
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THE SEVENTH SERMON My love, my dove, my undefiled; for my head is filled with
dew, and my locks with the drops of the night. I have put off my coat; how shall
I put it on? I have washed my feet; and how shall I defile them?—Song of Solomon
5:2-3. THAT the life of a Christian is a perpetual conflicting, appears
evidently in this book, the passages whereof, joined with our own experiences,
sufficiently declare what combats, trials, and temptations the saints are
subject unto, after their new birth and change of life; now up, now down, now
full of good resolutions, now again sluggish and slow, not to be waked, nor
brought forward by the voice of Christ, as it was with the church here. She will
not out of her sleep to open unto Christ, though he call, and knock, and stand
waiting for entrance. She is now desirous to pity herself, and needs no Peter to
stir her up unto it (g). The flesh of itself is prone enough to draw back, and
make excuses, to hinder the power of grace from its due operation in us. She is
laid along, as it were, to rest her; yet is not she so asleep, but she discerns
the voice of Christ. But up and rise she will not.

Thus we may see the truth of that speech of our Saviour verified, ’That which is
born of the flesh is flesh, and that which is born of the Spirit is spirit,’
John 3:6. The flesh pulls her back: the Spirit would raise her up to open to
Christ. He in the meanwhile makes her inexcusable, and prepares her by his
knocking, waiting, and departing; as for a state of further humiliation, so for
an estate of further exaltation. But how lovingly doth he speak to her!

1. ’Open unto me, my love.’ He calls her my love, especially for two respects;
partly because his love was settled upon her. It was in his own breast, but it
rested not there, but seated itself upon, and in the heart of his spouse, so
that she became Christ’s love. We know the heart of a lover is more where it
loves than where it lives, as we use to speak; and indeed, there is a kind of a
going out, as it were, to the thing beloved, with a heedlessness of all other
things. Where the affection is in any excess, it carries the whole soul with it.

2. But, besides this, when Christ saith my love, he shews, that as his love
goes, and plants, and seats itself in the church, so it is united to that, and
is not scattered to other objects. There are beams of God’s general love
scattered in the whole world; but this love, this exceeding love, is only
fastened upon the church. And, indeed, there is no love comparable to this love
of Christ, which is above the love of women, of father, or mother, if we
consider what course he takes to shew it. For there could be nothing in the
world so great to discover his love, as this gift, and gift of himself. And
therefore he gave himself, the best thing in heaven or in earth withal, to shew
his love. The Father gave him, when he was God equal with his Father. He loved
his church, and gave himself for it. How could he discover his love better, than
to take our nature to shew how he loved us? How could he come nearer to us, than
by being incarnate, so to be bone of our bone, and flesh of our flesh; and took
our nature to shew how he loved it, Ephesians 5:30. Love draws things nearer
wheresoever it is. It drew him out of heaven to the womb of the virgin, there to
be incarnate; and, after that, when he was born not only to be a man, but a
miserable man, because we could not be his spouse unless he purchased us by his
death. We must be his spouse by a satisfaction made to divine justice. God would
not give us to him, but with salving* his justice. What sweet love is it to heal
us not by searing, or lancing, but by making a plaster of his own blood, which
he shed for those that shed his, in malice and hatred. What a wondrous love is
it, that he should pour forth tears for those that shed his blood! ’O Jerusalem,
Jerusalem,’ &c., Matthew 23:37; that he prayed for those that persecuted him,
Luke 23:34; and what wondrous love is it now that he sympathiseth with us in
heaven, accounting the harm that is done to the least member he hath, as done to
himself! ’Saul, Saul, why persecutest thou me?’ Acts 9:4, and that he should
take us into one body with himself, to make one Christ, 1 Corinthians 12:27. And
he doth not content himself with anything he can do for us here, but his desire
is, that we may be one with him more and more, and be for ever with him in the
heavens, as you have it in that excellent prayer, John 17:24.

Use 1. Now this should stir us up to be fully persuaded of his love, that loves
us so much. Christ’s love in us, is as the loadstone to the iron. Our hearts are
heavy and downwards of themselves. We may especially know his love by this, that
it draws us upwards, and makes us heavenly minded. It makes us desire further
and further communion with him. Still there is a magnetical attractive force in
Christ’s love. Wheresoever it is, it draws the heart and affections after it.

Use 2. And we may know from hence one argument to prove the stability of the
saints, and the immortality of the soul, because Christ calls the church his
love. The want of love again, where it is entire, and in any great measure, is a
misery. Christ therefore should suffer, if those he hath planted his love upon,
whom he loves truly, either should fall away for ever, or should not be immortal
for ever. Christ will not lose his love. And as it is an argument of persevering
in grace, so is it of an everlasting being, that this soul of ours hath; because
it is capable of the love of Christ, seeing there is a sweet union and communion
between Christ and the soul. It should make Christ miserable, as it were, in
heaven, the place of happiness, if there should not be a meeting of him and his
spouse. There must therefore be a meeting; which marriage is for ever, that both
may be for ever happy one in another, Hosea 2:20.

Use 3. Let us often warm our hearts with the consideration hereof, because all
our love is from this love of his. Oh the wonderful love of God, that both such
transcendent majesty, and such an infinite love should dwell together. We say
majesty and love never dwell together, because love is an abasing of the soul to
all services. But herein it is false, for here majesty and love dwell together
in the heart of one Christ, which majesty hath stooped as low as his almighty
power could give leave. Nay, it was an almighty power that he could stoop so low
and yet be God, keeping his majesty still. For God to become man, to hide his
majesty for a while, not to be known to be God, and to hide so far in this
nature as to die for us: what an almighty power was this, that could go so low
and yet preserve himself God still! Yet this we see in this our blessed Saviour,
the greatest majesty met with the greatest abasement that ever was, and all out
of love to our poor souls. There was no stooping, no abasement that was ever so
low as Christ was abased unto us, to want for a time even the comfort of the
presence of his Father. There was an union of grace; but the union of solace and
comfort that he had from him was suspended for a time, out of love to us. For he
had a right in his own person to be in heaven presently. Now for him to live so
long out of heaven, and ofttimes, especially towards his suffering, to be
without that solace (that he might be a sacrifice for our sins), to have it
suspended for a time, what a condescending was this? It is said, Psalms 113:6,
that God stoops ’to behold the things done here below.’ It is indeed a wondrous
condescending, that God will look upon things below; but that he would become
man, and out of love to save us, suffer as he did here, this is wondrous
humility to astonishment! We think humility is not a proper grace becoming the
majesty of God. So it is not indeed, but there is some resemblance of that grace
in God, especially in Christ, that he should, to reveal himself, veil himself
with flesh, and all out of love to us. The consideration of these things are
wondrous effectual, as to strengthen faith, so to kindle love. Let these be for
a taste to direct our meditations herein. It follows,

’My dove.’ We know when Christ was baptized, the Holy Ghost appeared in the
shape of a dove, Matthew 3:16, as a symbol of his presence, to discover thus
much: (1.) That Christ should have the property and disposition of a dove. ’And
be meek and gentle.’ For indeed he became man for that end, to be ’a merciful
Saviour.’ ’Learn of me, for I am meek and lowly,’ Matthew 11:28-29. ’And I will
not quench the smoking flax, nor break the bruised reed,’ &c., Matthew 12:20,
said he; and therefore the Spirit appeared upon him in the shape of a dove. As
likewise, (2.) To shew what his office should be. For even as the dove in Noah’s
ark was sent out, and came home again to the ark with an olive branch, to shew
that the waters were abated; so Christ was to preach deliverance from the deluge
of God’s anger, and to come with an olive leaf of peace in his mouth, and
reconciliation, to shew that God’s wrath was appeased. When he was born, the
angels sung, ’Glory to God on high, on earth peace, and goodwill towards men,’
Luke 2:14. Now, as Christ had the Spirit in the likeness of a dove; so all that
are Christ’s, the spouse of Christ, have the disposition of Christ. That Spirit
that framed him to be like a dove, frames the church to be a dove; as the
ointment that was poured on Aaron’s head: it ran down upon the lowest skirts of
his garments, Psalms 133:3.

Now, the church is compared to a dove, partly for the disposition that is and
should be in the church resembling that creature; and partly, also, for that the
church is in a mournful suffering condition.

I. For the like disposition as is found in a dove. There is some good in all
creatures. There is no creature but it hath a beam of God’s majesty, of some
attribute; but some more than others. There is an image of virtue even in the
inferior creatures. Wherefore the Scripture sends us to them for many virtues,
as the sluggard to the ant, Proverbs 6:6. And indeed we may see the true
perfection of the first creation, the state of it, more in the creatures than in
ourselves; for there is no such degeneration in any creature as there is in man.

Now, that which in a dove the Scripture aims at, 1, we should resemble a dove in
is, his meekness especially. The church is meek both to God and man, not given
to murmurings and revengement. Meek: that is, ’I held my tongue without
murmuring,’ as it is in the psalm; ’I was dumb,’ &c., Psalms 39:2 : which is a
grace that God’s Spirit frames in the heart of the church, and every particular
Christian, even to be meek towards God by an holy silence; and likewise towards
men, to put on the ’bowels of meekness,’ as we are exhorted, ’As the elect of
God, put on the bowels of meekness and compassion,’ &c., Colossians 3:12. Hereby
we shall shew ourselves to be Christ’s, and to have the Spirit of Christ. And
this grace disposeth us to a nearer communion with God than other graces. It is
a grace that God most delights in, and would have his spouse to be adorned with,
as is shewed, 1 Peter 3:4, where the apostle tells women, it is the best jewel
and ornament that they can wear, and is with God of great price. Moses, we read,
was a mighty man in prayer, and a special means to help and fit him thereunto,
was because he was the meekest man on earth, Numbers 12:3; and therefore, ’seek
the Lord, seek meekness,’ Zephaniah 2:3; and it fits a man for communion with
God, ’for God resisteth the proud, and giveth grace to the meek and humble,’ 1
Peter 5:5. It is a grace that empties the soul of self-conceit, to think a man’s
self unworthy of anything, and so makes it capacious, low, and fit for God to
fill with a larger measure of his Spirit. It takes away the roughness and
swelling of the soul, that keeps out God and grace. Therefore in that grace we
must especially be like this meek creature, which is no vindictive creature,
that hath no way to revenge itself.

Again, 2, it is a simple creature, without guile. It hath no way to defend
itself, but only by flight. There is a simplicity that is sinful, when there is
no mixture of wisdom in it. There is a simplicity, that is, a pure simplicity;
and so God is simple, which simplicity of God is the ground of many other
attributes. For thereupon he is eternal, because there is nothing contrary in
him; there is no mixture in him of anything opposite. So that is a good
simplicity in us, when there is no mixture of fraud, no duplicity in the soul.
’A double-hearted man is inconstant and unstable in all his ways,’ James 1:8.
Now simplicity, as it is a virtue, so we must imitate the dove in it; for there
is a sinful, dove-like silliness. For, Hosea 7:11, Ephraim is said there to be
’like a silly dove without heart; they call to Egypt, they go to Assyria.’ There
is a fatal simplicity, usually going before destruction, when we hate those that
defend us, and account them enemies, and rely more upon them that are enemies
indeed than upon friends. So it was with Ephraim before his destruction: ’He was
a silly dove without heart; he called to Egypt, and went to Assyria,’ false
friends, that were enemies to the church of God; yet they trusted them more than
God or the prophets. Men have a world of tricks to undermine their friends, to
ruin them, and to deserve ill of those that would with all their hearts deserve
well of them, when yet in the mean time they can gratify the enemy, please them,
and hold correspondence with them, as here Ephraim did. ’Ephraim is a silly
dove,’ &c. This, therefore, is not that which we must aim at, but to be simple
and children concerning evil, but not in ignorance and simplicity that way.

3. Again, this creature is a faithful creature. That is mainly here aimed at. It
is faithful to the mate. So the Christian soul, by the Spirit of God, it is made
faithful to Christ, it keeps the judgment chaste, is not tainted with errors and
sins. He keeps his affections chaste likewise, sets nothing in his heart above
Christ. ’Whom hath he in heaven but him, and what is there in earth he desires
beside him?’ Psalms 73:25. You know in the Revelation, the spouse of Christ is
brought in like a virgin contracted, but the Romish Church like a whore.
Therefore the church of God must take heed of the Roman Church, for that is not
a dove. We must be virgins, who must keep chaste souls to Christ, as you have
it—’Those that follow the Lamb wheresoever he goeth, they have not defiled
themselves with women,’ Revelation 14:4. The meaning is spiritual, namely, that
they have not defiled themselves with idolatry and spiritual fornication; they
have chaste hearts to Christ. So in this respect they resemble the dove. These,
therefore, that draw away from the love of religion to mixture, to be
meretrices* and harlots in religion, they are not Christ’s doves. As far as they
yield to this, it is an argument that they have false hearts. Christ’s church is
a dove. She keeps close and inviolate to him.

4. Again, this creature is of a neat disposition. It will not lodge where it
shall be troubled with stench, and annoyed that way; and likewise feeds neatly
on pure grain; not upon carrion, as you see in the ark, when the raven was sent
out it lights upon carrion, of which there was then plenty, and therefore never
came into the ark again, Genesis 8:7. But the dove, when she went out, would not
light upon carrion or dead things; and so finding no fit food, came back again
to the ark. So the Christian soul in this respect is like a dove, that will not
feed upon worldly carrion, or sinful pleasures, but upon Christ and spiritual
things. The soul of a carnal and a natural man useth to feed upon dust, earth
and earthly things. When the soul of a true Christian, that hath the taste of
grace, feeds neatly, it will not feed on that which is base and earthly, but
upon heavenly and spiritual things.

5. It is gregaria avis, a bird that loves communion and fellowship, as the
prophet speaks, ’Who are those that flock to the windows as doves,’ Isaiah 60:8;
for so they use to flock to their houses by companies. So the children of God
love the communion and fellowship one of another, and keep severed from the
world as soon as ever they are separated from it, delighting in all those of the
same nature. Doves will consort with doves, Christians with Christians, and none
else. They can relish no other company. These and such like properties may
profitably be considered of the dove. The much standing upon these were to wrong
the intendment of the Spirit of God; to neglect them altogether were as much.
Therefore we have touched upon some properties only.

I. Now, for the sufferings of the church it is like a dove in this. The dove is
molested by all the birds of prey, it being the common prey of all other
ravenous birds. So the poor church of God is persecuted and molested. ’Oh that I
had wings like a dove,’ &c., saith holy David, Psalms 55:6. It is an old speech,
and is for ever true, that crows and such, escape better than doves. The
punishment that should light on ravens, ofttimes it lights on doves. Thus God’s
dove, God’s church, is used. But what defence hath God’s poor church? Why, no
defence. But,

First, flight, even as the dove hath nothing but flight. It hath no talons to
wound, but it hath flight. So we are to fly to God as to our mountain; fly to
the ark, that God may take us in. The church of God hath no other refuge but to
be housed in God and Christ, Proverbs 18:10. He is our ark.

Secondly, and to mourn; as Hezekiah saith of himself, ’He mourned as a dove, and
chattered like a crane,’ Isaiah 38:14. The state of the church of God is like
the turtle’s, to mourn in all afflictions, desertions, and molestations of
wicked men; to mourn to God, who hears the bemoanings of his own Spirit in them.
And woe to all other birds, the birds of prey, when the turtles do mourn because
of their cruelty. It is a presage of ruin to them, when they force the turtle to
sorrow and mourning.

Thirdly, And then, thirdly, they have another refuge besides flight and
mourning, which is to build high from vermin that would otherwise molest them.
Instinct teacheth them thus to escape their enemies by building high, and so to
secure themselves. So there is in God’s children a gracious instinct put, an
antipathy to the enemies of it; which tends to their safety, in that they mingle
not themselves with them. And likewise God breeds in them a familiarity with
himself, and stirs them to build in him as on a rock, to be safe in him.

Objec. But you will object, If the church of God be his dove, why is it so with
it as it is, that God should suffer his love, and his dove, and his turtle thus
as it were to be preyed upon? ’Give not the soul of the turtle to the beasts,’
saith the psalmist, Psalms 74:19. If the church were God’s dove, he would esteem
more of it than he doth, and not suffer it to be persecuted thus?

Ans. God never forsakes his dove, but is an ark for it to fly to, a rock for it
to build on. The dove hath always a refuge in God and in Christ in the worst
times. You have a notable place for this, ’Though you have lien among the pots,’
that is, smeared and sullied, ’yet they shall be as the wings of a dove covered
with silver, and her feathers with yellow gold. When the Almighty scattered
kings in it, it was white as the snow in Salmon,’ Psalms 68:13-14. So though the
church of God lies among the pots awhile, all smeared, and soiled, and sullied
with the ill-usage of the world, yet as long as it keeps itself a dove,
unspotted of the filth of the world and sin (though it be smeared with the
ill-usage thereof), we see what God promiseth here, ’yet shall they be as the
wings of a dove covered with silver, and her feathers with yellow gold.’ So God
will bring forth his dove with glory out of all these abasements at length. So
much for the title of dove. It follows,

’My undefiled.’ Undefiled is a high word to be applied to the church of God
here; for the church, groaning under infirmities, to be counted perfect and
undefiled. But Christ, who judgeth aright of his church, and knows best what she
is, he yet thus judgeth of her. But, how is that? The church is undefiled,
especially in that it is the spouse of Christ, and clothed with the robes of his
righteousness. For there is an exchange so soon as ever we are united to Christ.
Our sins are upon him, and his righteousness is made ours; and therefore in
Christ the church is undefiled. Christ himself the second person is the first
lovely thing next the Father; and in Christ all things as they have relation to
him are loved, as they are in him. Christ’s human nature is next loved to the
second person. It is united, and is first pure, holy, and beloved. Then, because
the church is Christ mystical, it is near to him; and, in a manner, as near as
that sacred body of his, both making up one Christ mystical. And so is amiable
and beloved even of God himself, who hath pure eyes; yet in this respect looks
upon the church as undefiled.

Christ and his church are not to be considered as two when we speak of this
undefiledness, but as one. And the church having Christ, with all that is
Christ’s, they have the field, and the pearl* in the field together. And Christ
giving himself to the church, he gives his righteousness, his perfection, and
holiness; all is the church’s.

Quest. But how can it be the church’s, when it is not in the church, but in
Christ?

Ans. It is safe for the church that it is in Christ, who is perfect and
undefiled for us; to make us appear so. And so it is in Christ, the second Adam,
for our good. It is not in him as another person, but it is in him as the
church’s Head, that make both one Christ. The hand and the foot see not; but
both hand and foot have benefit by the eye, that sees for them. There is no
member of the body understands, but the head does all for them. Put the case we
have not absolute righteousness and undefiledness in our own natures and persons
inhering in us. Yet we have it in Christ, that is one with us, who hath it for
our good. It is ours, for all the comfort and good that we may have by it; and
thereupon the church in Christ is undefiled; yea, even then when it feels its
own defilements. And here ariseth that wondrous contradiction that is found in a
believer’s apprehension. The nature of faith is to apprehend righteousness in
the sense of sin, happiness in the sense of misery, and favour in the sense of
displeasure. And the ground of it is, because that at the same time the soul may
be in some measure defiled in itself, and yet notwithstanding be undefiled in
her head and husband Christ. Hence the guilty soul, when it feels corruption and
sin, yet notwithstanding doth see itself holy and clean in Christ the head. And
so at once there is a conscience of sin, and no more conscience of sin, as the
apostle saith, Hebrews 10:2, when we believe in Christ, and are purged with his
blood, that is, there is no more guilt of sin binding over to eternal damnation,
yet notwithstanding always there is a conscience of sin, for we are guilty of
infirmities, ’And if we say we have no sin, we lie, and deceive ourselves, 1
John 1:8.

Obj. But, how can this be, that there should be conscience of sin, and no
conscience of sin, a sinner, and yet a perfect saint and undefiled?

Ans. 1. The conscience knows its own imperfection, so it is defiled, and
accuseth of sin. And as it looks to Christ, so it sees itself pure, and purged
from all sin. Here is the conquest, fight, and the victory of faith in the
deepest sense of sin, pollution, and defilement in ourselves, at the same time
to see an absolute and perfect righteousness in Jesus Christ. Herein is even the
triumph of faith, whereby it answers God. And Christ, who sees our
imperfections, but it is to purge and cleanse them away, not to damn us for
them, at the same time he sees us in his own love clothed with his
righteousness, as one with himself, endowed with whatsoever he hath; his
satisfaction and obedience being ours as verily as anything in the world is.
Thus he looks on us, and thus faith looks upon him too, and together with the
sight and sense of sin, at the same time it apprehends righteousness, perfect
righteousness, and so is undefiled. This is the main point in religion, and the
comfort of Christians, to see their perfection in Christ Jesus, and to be lost
in themselves, as it were, and to be only ’found in him, not having their own
righteousness, but the righteousness of God in him,’ Php 3:9. This is a mystery
which none knows but a believing soul. None see corruption more, none see
themselves freed more. They have an inward sight to see corruption, and an
inward faith to see God takes not advantage at it. And surely there can be no
greater honour to Christ than this. In the sense of sin, of wants,
imperfections, stains, and blemishes, yet to wrap ourselves in the righteousness
of Christ, God-man; and by faith, being thus covered with that absolute
righteousness of Christ, with boldness to go, clothed in the garments of this
our elder brother, to the throne of grace. This is an honour to Christ, to
attribute so much to his righteousness, that being clothed therewith, we can
boldly break through the fire of God’s justice, and all those terrible
attributes, when we see them all, as it were, satisfied fully in Christ. For
Christ, with his righteousness, could go through the justice of God, having
satisfied it to the full for us. And we being clothed with this his
righteousness and satisfaction, may go through too.

Ans. 2. But besides that, there is another undefiledness in the church, in
respect to which she is called undefiled, that is, in purity of disposition,
tending to perfection. And God respects her according to her better part, and
according to what he will bring her in due time. For we are chosen unto
perfection, and to be holy in his sight; and perfectly holy, undefiled, and
pure. We are not chosen to weak beginnings. In choosing us, what did God aim at?
Did he aim at these imperfect beginnings, to rest there? No; we were elected and
chosen to perfection. For, as it is in this natural life, God purposed that we
should not only have all the limbs of men, but grow from infancy to activeness
and perfection. As God at first intended so much for our bodies, no question he
intends as much also for the soul, that we should not only have the lineaments
of Christianity, a sanctified judgment, with affections in part renewed, but he
hath chosen us to perfection by degrees. As the seed first lies rotting in the
ground, then grows to a stalk, and then to an ear, so God’s wisdom shines here,
by bringing things by degrees to perfection and undefiledness. His wisdom will
have it thus (or else his power might have it otherwise), because he will have
us to live by faith, to trust his mercy in Christ, and not to the undefiledness
that is begun in us, but to admire that which we have in Christ himself.

And, indeed, it is the character of a judicious believing Christian soul, that
he can set a price and value the righteousness of Christ, out of himself,
labouring, living, and dying to appear in that; and yet to comfort and sustain
himself during this conflict and fight between the flesh and the Spirit, that in
time this inherent grace shall be brought to perfection. And Christ, he looks
upon us as he means to perfect the work of grace in us by little and little, as
he means to purge and cleanse us, as Ephesians 5:26-27. The end of redemption
is, that he might purge his church, and so never leave it till he have made it
’a glorious spouse in heaven.’ He looks upon us as we shall be ere long, and
therefore we are said ’to be dead to sin,’ while we are but dying to it. And,
saith he, ’you have crucified the flesh with the affections, and lusts thereof,’
Galatians 5:24, when we are but crucifying it. But it is said so because it is
as sure to be done as if it were done already. As a man, when he is condemned,
and going to his execution, he is a dead man, so there is a sentence passed upon
sin and corruption. It shall be abolished and die. Therefore it is dead in
sentence, and is dying in execution. It is done; ’They that are in Christ have
crucified the flesh, with the lusts thereof,’ Galatians 5:24. It is as sure to
faith as if it were done already. So we are said ’to sit in heavenly places with
Christ,’ Ephesians 2:6. We are with him already. For Christ having taken us so
near in affection to himself, he will never leave us till he have made us such
as he may have full contentment in, which is in heaven, when the contract
between him and us shall be fulfilled in consummation of the marriage. Thus
faith looks, and Christ looks thus upon us. Which should comfort us in weakness,
that God regards us not in our present imperfections, but as he means to make us
ere long. In the mean time, that he may look upon us in love, he looks upon us
in the obedience of his son, in whom whatsoever is good shall be perfected at
the last.

Use 1. What should we do then, if Christ doth make his church thus, ’his love,’
’his dove,’ ’his undefiled,’ by making his love to meet in it as the centre
thereof, whereunto he doth confine all his love, as it were? We should confine
our love to him again; and have no love out of Christ, since he hath no love out
of us. There should be an everlasting mutual shining and reflection between him
and the soul. We should lay open our souls to his love, as indeed he desires
especially the communion of our affections. We should reflect love to him again.
This perpetual everlasting intercourse between Christ and his spouse, is her
main happiness here, and her eternal happiness in heaven. In looking on him who
hath done so much for us, he shines on us, and we look back again upon him. Doth
Christ love us so intimately, and so invincibly, that no indignities nor sin
could overcome his love, which made, that he endured that which he hates most,
’to become sin for us,’ 2 Corinthians 5:21, nay, the want of that, which was
more to him than all the world, the want of the sense of the favour of God for a
time. ’My God, my God, why hast thou forsaken me?’ Hath Christ thus infinitely
loved us, and shall not we back again make him our love? In their degree the
saints of God have all done so. It was a good speech of Ignatius the martyr, ’My
love Christ was crucified!’ (h) So a Christian should say, ’My love was
crucified,’ ’My love died,’ ’My love is in heaven.’ And for the things on earth,
I love them as they have a beam of him in them; as they lead me to him. But he
is my love, there my love is pitched, even upon him. This is the ground of these
Scripture phrases, ’But our conversation is in heaven, from whence we look for
the Saviour, the Lord Jesus Christ,’ &c., Php 3:20; and ’set your affections on
the things that are above,’ Colossians 3:1. Why? Christ our love is there. The
soul is more where it loves, than where its residence is. It dies, as it were,
to other things, and lives in the thing it loves. Therefore our thoughts and
affections, our joy and delight should be drawn up to Christ; for indeed his
love hath such a magnetical attractive force, that where it is, it will draw up
the heavy iron, the gross soul; and make it heavenly. For there is a binding, a
drawing force in this excellent affection of love.

Use 2. ’My love, my dove,’ &c. There are all words of sweetness. He labours to
express all the affection he can. For the conscience is subject to upbraid, and
to clamour much. So that there must be a great deal of persuasion to still the
accusing conscience of a sinner, to set it down, make it quiet, and persuade it
of God’s love. Therefore he useth all heavenly rhetoric to persuade and move the
affections.

Use 3. In this that the church is undefiled in Christ, let us learn when
afflicted in conscience, not so much to judge of ourselves by what we feel in
ourselves, as by what faith suggests. In Christ therefore let us judge of
ourselves by what we are as in him. We are poor in ourselves, but have riches in
him. We die in ourselves in regard of this life, but we have a life in him, an
eternal life; and we are sinners in ourselves, but we have a righteousness in
him whereby we are righteous in his sight, 2 Corinthians 5:21. We are foolish,
unskilful, and ignorant in ourselves, but he is our wisdom in all whatsoever is
amiss in us. Let us labour to see a full supply of our wants made up in Christ.
This is to glorify God as much as if we could fulfil the law perfectly. If we
were as undefiled as Adam was, we could not glorify God more, than when we find
ourselves and our conscience guilty of sins, yet thus by the Spirit of God to go
out of ourselves, and to see ourselves in Christ, and thus to cast ourselves on
him, embrace him, and take that gift of God given us, Christ offered to us,
because God so commands, John 4:10. We honour God more than if we had the
obedience that Adam had at first before his fall. For now in the covenant of
grace, he will be glorified in his mercy, in his forgiving, forbearing, rich,
transcendent mercy, and in going beyond all our unworthiness and sins, by
shewing that there is a righteousness provided for us, the righteousness of
God-man; whose obedience and satisfaction is more than our disobedience, because
it is the disobedience of man only, but his obedience and righteousness is the
obedience and righteousness of God-man. So it satisfieth divine justice, and
therefore ought to satisfy conscience to the full. Our faith must answer
Christ’s carriage to us. We must therefore account ourselves in him ’undefiled,’
because he accounts us so. Not in ourselves, but as we have a being in him, we
are undefiled.

Use 4. Again, see here, Christ accounts us, even in regard of habitual grace,
undefiled, though we have for the present many corruptions. Let us therefore
learn a lesson of moderation of so excellent a teacher; let us not be ashamed to
learn of our Saviour. What spirit shall we think they have, that will unchurch
churches, because they have some defilement and un-brotherly brethren,
accounting them no churches, no brethren, because they have some imperfections?
Why hath not Christ a quarrel to the church then? is he blind? doth his love
make him blind? No; he seeth corruption, but he seeth better things; somewhat of
his own, that makes him overlook those imperfections, because they are such as
he means to mortify, subdue, wear away, and to fire out by the power of his
Spirit, which as fire shall waste all those corruptions in time. So it is with
the church. Put the case, she hath some corruptions; that it be not with her, as
it should be, yet she is a church notwithstanding. The church of Corinth, we
see, Paul styles them saints and brethren, with all those sweet names, 1
Corinthians 1:2, notwithstanding they had many corruptions among them.

Use 5. We have a company of malignant spirits, worse than these a great deal,
atheistical persons, that have no religion at all, who, out of malice and envy,
watch for the halting of good Christians; who can see nothing but defilement in
those that have any good in them, nothing but hypocrisy, moppishness, all that
is naught; who, if they can devise any blemish, put it upon them. Whereas Christ
sees a great deal of ill in the church, but he sees it to pardon, subdue, and to
pity the church for it, extolling and magnifying its goodness. What spirits are
those of that watch to see imperfections in others, that their hearts tell them
are better than they, that they may only disgrace them by it; for goodness they
will see none.

Use 6. And likewise, it should teach us not to wrong ourselves with false
judgment. We should have a double eye: one eye to see that which is amiss in us,
our own imperfections, thereby to carry ourselves in a perpetual humility; but
another eye of faith, to see what we have in Christ, our perfection in him, so
to account of ourselves, and glory in this our best being, that in him we have a
glorious being,—such an one whereby God esteems us perfect, and undefiled in him
only. The one of which sights should enforce us to the other, which is one end,
why God in this world leaves corruption in his children. Oh, since I am thus
undefiled, shall I rest in myself? Is there any harbour for me to rest in mine
own righteousness? Oh, no; it drives a man out of all harbour. Nay, I will rest
in that righteousness which God hath wrought by Christ, who is God-man. That
will endure the sight of God, being clothed with which, I can endure the
presence of God. So, this sight of our own unworthiness and wants should not be
a ground of discouragement, but a ground to drive us perfectly out of ourselves,
that by faith we might renew our title to that righteousness, wherein is our
especial glory. Why should we not judge of ourselves as Christ doth? Can we see
more in ourselves than he doth? Yet, notwithstanding all he sees, he accounts us
as undefiled.

Use 7. Again, since he accounts us undefiled, because he means to make us so,
and now looks on us as we shall be, in all our foils* and infirmities, let us
comfort ourselves, it shall not thus be always with us. Oh, this flesh of mine
shall fall and fall still, and shall decay as Saul’s house, and the Spirit at
the last shall conquer in all this! I am not chosen to this beginning, to this
conflicting course of life. I am chosen to triumph, to perfection of grace: this
is my comfort. Thus we should comfort ourselves, and set upon our enemies and
conflict in this hope of victory: ’I shall get the better of myself at the
last.’ Imperfection should not discourage, but comfort us in this world. We are
chosen to perfection. Let us still rejoice, in that ’we are chosen to
sanctification,’ which is a little begun, being an earnest of other blessings.
Let us not rest in the pledge or in the earnest, but labour for a further pledge
of more strength and grace. For those that have the Spirit of Christ, will
strive to be as much unspotted and as heavenly as they can, to fit themselves
for that heavenly condition as much as may be. When, because they cannot be in
heaven, yet they will converse there as much as they can; and because they
cannot be with such company altogether, they will be as much as they may be;
labouring as they are able to be that which they shall be hereafter.
Imperfection contents them not, and therefore they pray still in the Lord’s
prayer, ’Thy kingdom come,’ Matthew 6:10. While there is any imperfection, their
hearts are enlarged more and more; nothing contents them but perfection. And
indeed God accounts us thus unspotted for this end, because he would encourage
us. Where he sees the will and endeavour, he gives the title of the thing
desired.

I have put off my coat; how shall I put it on? I have washed my feet; how shall
I defile them? Verse 3.

Here is an ingenious confession made by the church of her own untowardness.
Notwithstanding all Christ’s heavenly rhetoric and persuasion that he did use,
yet she draws back, and seems to have reason so to do. ’I have put off my coat;
how shall I put it on again’ to let thee in? ’I have washed my feet, &c. It is a
phrase taken from the custom of those hot countries, wherein they used to wash
their feet. ’I have washed my feet; how shall I defile them’ to rise and open
the door to thee? There is a spiritual meaning herein, as if she had said, I
have some ease by this sleepy profession, some freedom from evil tongues, and
some exemption and immunity from some troubles I was in before. I was then,
perhaps, too indiscreet. Now wilt thou call me again to those troubles, that I
have wisely avoided? No; ’I have put off my coat; how shall I put it on? I have
washed my feet, how shall I defile them?’ I affect‡ this estate very well; I am
content to be as I am, without troubling of myself. Thus the church puts off
Christ. This I take to be the meaning of the words. That which is observable is
this: that it is not an easy matter to bring the soul and Christ together into
near fellowship. We see here how the church draws back; for the flesh moves
either not to yield at all to duty, or to be cold, uncertain, and unsettled
therein. The flesh knows that a near communion with Christ cannot stand with
favouring any corruption, and therefore the flesh will do something, but not
enough. It will yield to something, but not to that that it should do, to that
communion and fellowship that we ought to have with Christ. To instance in some
particulars, as a rule and measure to somewhat of which we should be.

Obs. 1. A Christian life should be nothing but a communion and intercourse with
Christ, a walking in the Spirit; and to be spiritual, and to favour the things
of the Spirit altogether, he should study to adorn his profession by a lively
and cheerful performance of duty, Matthew 5:16, and be exemplary to others; and
should be in such a frame as he should ’walk continually in the comforts of the
Holy Ghost’ undismayed, and undaunted, ’and abound in the fruits of the Spirit,’
Acts 9:20,’ and do all the good he can wheresoever he comes. He should ’keep
himself unspotted of the world,’ James 1:27, go against the stream, and be
continually in such a temper, as it should be the joy of his heart to be
dissolved, and to be with Christ, 2 Timothy 4:6. One might go on thus in a world
of particulars, which would be too long. If we could attain to this excellency,
it were an happy life, a heaven upon earth. This we should aim at. Will the
flesh endure this, think you? No, it will not; which you shall see more
particularly in this next observation, which is,

Obs. 2. That one way, whereby the unregenerate part in us hinders this communion
with Christ, and the shining of a believer in a Christian course, is by false
pretences, reasons, and excuses. ’I have washed my feet; I have put off my
coat,’ &c. The flesh never wants excuses and pretences (there was never any yet
came to hell, but they had some seeming pretence for their coming thither) to
shift and shuffle off duties. There was never yet any careless, sinful course
but it had the flesh to justify it with one reason or other; and therefore it is
good to understand the sophistical shifts* of the flesh, and pretences and shows
which it hath. And as it is good to know the truth of God, and of Christ
revealed in his word, so is it to know the falseness and deceitfulness of our
own hearts. They are both mysteries almost alike, hard to be known. Labour we
then more and more to know the falsehood of our own disposition, and to know the
truth of God. To give instance in a few particulars. You see in the church the
difficulty of her communion with Christ comes from the idle pretences and
excuses she hath. Every one hath his several pretexts, as his state and
condition is. We think we should be losers if we give ourselves to that degree
of goodness which others do; whereas God doth curse those blessings which men
get with neglect of duty to him. If we seek ’first the kingdom of heaven, all
other things that are good for us shall be cast upon us,’ Matthew 6:33.

Obj. Thou shalt lose the favour of such a one?

Ans. Never care for that favour thou canst not keep with God’s favour. The
favour of man is a snare. Take heed of that favour that snares thee. Thou losest
their favour and company, but thou gainest the favour of Christ, and company of
angels.

Obj. But they will rail on thee, and reproach thee with thy old sins?

Ans. Care not, ’God will do thee good for that,’ as David said when Shimei
cursed him, 2 Samuel 16:12.

Obj. But I shall lose my pleasure?

Ans. O! but such pleasures end in death. They are but pleasures of sin for a
season, and thou shalt not lose by the change. ’The ways of wisdom are pleasant
ways,’ Proverbs 3:17. One day religiously spent in keeping of a good conscience,
what a sweet farewell hath it! Joy is in the habitation of the righteous. It
becomes the righteous to be joyful. However outwardly it seems, yet there is a
paradise within. Many such objections the flesh makes. Some take scandal at the
prosperity of the wicked, and affliction of the saints, and from hence take
occasion to rot in their dregs of sin. But what saith Christ? ’Happy is the man
who is not offended in me,’ Matthew 11:6. As for the prosperity of the wicked,
envy them not. They stand in slippery places, and flourish like a green bay
tree, but presently they vanish. Take no offence at them, nor at the cross. Look
not at this, but at the ensuing comfort. ’Blessed are they that suffer for
righteousness sake,’ 1 Peter 3:14. Bind such words to your head as your crown.
God reserves the best comforts to the worst times; his people never find it
otherwise.

Obj. Ay, but if I be thus precise, the times are so bad, I shall be alone.

Ans. Complain not of the times, when thou makest them worse. Thou shouldst make
the times better. The worse the times are, the better be thou; for this is thy
glory, to be good in an evil generation. This was Lot’s glory, 2 Peter 2:7. Paul
tells what ill times they were; but, saith he, ’our conversation is in heaven,
from whence we look for a Saviour,’ Php 3:20. What brings destruction on God’s
people, but their joining with the wicked? When they joined with the children of
men, then came the flood. These and the like pretences keep men altogether from
goodness, or else from such a measure as may bring honour to God and comfort to
themselves. Or if men be great, why, this is not honourable to do thus, as you
know what Michal said to David, ’How glorious was the king of Israel this day!
like a fool,’ &c., 2 Samuel 6:20. To attend upon the word of God with reverence,
to make conscience of religion, Oh! it stands not with greatness, &c. But the
Spirit of God answereth this in him, ’I will yet be more vile for God,’ verse
22. It is a man’s honour here to stand for God and for good things; and it is
our honour that God will honour us so much.

Those likewise that are worldly have excuses also. ’Alas! I must tend my
calling.’ And they have Scripture for it too. ’He that provides not for his
family is worse than an infidel,’ 1 Timothy 5:8, as if God had set up any
callings to hinder the calling of Christianity; as if that were not the greatest
calling, and the best part that will abide with us for ever; as if it were not
the part of a Christian to redeem time from his calling to the duties of
Christianity. I have no time, saith the worldling; what will you have me to do?
Why, what time had David, when he meditated on the law of God day and night?
Psalms 1:2. He was a king. The king is bound to study the Scriptures. And yet
whose employment is greater than the employment of the chief magistrate?
Deuteronomy 17:18-19. And thus every one, as their state and condition is, they
have several pretences and excuses. Those that are young, their excuse is, we
have time enough for these things hereafter. Others, as those that were
negligent to build the second temple, ’the time is not yet, say they,’ Haggai
1:2; whenas the uncertainty of this life of ours, the weightiness of the
business, the danger of the custom of sin, the engaging of our hearts deeper and
deeper into the world, makes it a more difficult thing to be a Christian. It
more and more darkens our understanding, the more we sin; and the more it
estrangeth our affections from good things, the more we have run out in an evil
course. Time is a special mercy; but then thou hast not time only, but the
means, good company, and good motions. Thou mayest never have such a gale again;
thy heart may be hardened through the deceitfulness of sin. Again, who would
want the comforts of religion for the present? As Austin saith, ’I have wanted
thy sweetness too long.’* What folly is it to want the sweetness and comfort of
religion, so long as we may have it.

Some others pretend, the uncomfortableness of religion, I shall want my
comforts; whenas indeed there is no sound comfort without having our hearts in a
perfect communion with Christ, walking with God, and breaking off from our evil
courses. What is the reason of discomforts, unresolvedness, and unsettledness?
when we know not where we are, whither we go, or what our condition is.
Unsettledness breeds discomfort; and indeed there is no pleasure so much as the
pleasure that the serving of God hath with it. As the fire hath light and heat
always in it, so there is no holy action that we perform throughly, but as it
hath an increase of strength, so there is an increase of comfort and joy annexed
to it. There is a present reward annexed to all things that are spiritually
good. They carry with them present peace and joy. The conscience hath that
present comfort which consumes all discouragements whatsoever, as is always
found in the experience of that soul that hath won so much of itself, as to
break through discouragements to the practice of holy duties. Believers have a
joy and comfort ’that others know not of,’ Revelation 2:7; an hidden kind of
manna and contentment.

These and a thousand such like discouragements men frame to themselves: ’My
health will not serve,’ ’I shall endanger my life.’ ’There is a lion in the
way,’ saith the sluggard, Proverbs 26:13, who, with his excuses, ’thinks himself
wiser than the wisest in the city,’ verse 16. There is none so wise as the
sluggard, for belly-policy teacheth him a great many excuses, which he thinks
will go for wisdom, because by them he thinks to sleep in a whole skin. He is
but a sluggard for all that; and though he plead ’yet a little while,’ poverty,
not only outward, but spiritual poverty and barrenness of soul, ’will come upon
him as an armed man,’ Proverbs 6:11, and leave him destitute of grace and
comfort, when he shall see at last what an evil course of life he hath led, that
he hath yielded so much to his lazy flesh to be drawn away by discouragements
from duties that he was convinced were agreeable to the word. Now, what may be
the grounds and causes of these false pretences and excuses which hinder us from
holy duties? There be many causes.

1. First of all, one cause of this in us is this: Naturally, so far as we are
not guided by a better spirit than our own, we are inclined too much to the
earthly present things of this life, because they are present and pleasant, and
we are nuzled up in them, and whatsoever pulls us from them is unwelcome to us.
This is one ground.

2. Again, join with this, that naturally, since the fall, the soul of man having
lost wisdom to guide it to that which is truly good, hath wit enough left to
devise untoward shifts, to excuse that which is evil. In this fallen estate the
former abilities to devise things throughly good is turned to a matter of
untoward wit, joined with shifting. ’God made man right, but he hath sought out
many inventions,’ Ecclesiastes 7:29. Carnal wit serves carnal will very well;
and carnal lusts never want an advocate to plead for them, namely, carnal
reason. From the bent, therefore, of the soul to ill things, pleasure, ease, and
honour, such a condition as pleaseth the outward man since the fall, the bent
and weight of the soul goeth this way, together with wit. Having lost the image
of God in holy wisdom, there is shifting. This is a ground also why delays are
joined with shifts.

3. Again, there is another ground, that corrupt nature, in this like the devil
and sin, which never appear in their own colours, sets a man on this way. Who
would not hate the devil if he should appear in his own likeness? or sin, if it
should appear in his own colours? And therefore wit stretcheth itself to find
out shifts. For, says the heart, unless there be some shifts and pretences to
cover my shame, I shall be known to be what I am indeed, which I would be loth
were done. I would have the sweet but not the shame of sin, the credit of
religion, but not put myself to the cost which cometh with true religion, to
deny myself. Corrupt courses never appear in their own colours. They are like
the devil for this.

4. And then, again, naturally there is a great deal of hypocrisy in us. We may
do duties to satisfy conscience, for somewhat must be done, to hear now and
then, read and come to prayer betwixt sleeping and waking, yawning prayers, when
we can do nothing else. Somewhat must be done. Conscience else will cry out of
us that we are atheists, and shall be damned. Some slubbering service must be
done therefore. Yet notwithstanding, herein is our hypocrisy, that we cannot
bring our hearts to do it, as it should be done, to purpose; for though it be
true that there is much imperfection in the best actions, the best performances,
yet this is hypocrisy when men do not do it as God may accept it, and as it may
yield themselves comfort. The heart draws back. Duties it will and must do, but
yet will not do them as it shall have comfort by them. This is inbred in the
heart naturally. Conscience forceth to do something, though the flesh and
corruption pulls back. This is the disposition of all men, till they have got
the victory of their own atheistical hearts.

5. And then, again, another ground may be this, a false conceit of God and of
Christ, that they will take anything at our hands. Because we love ourselves,
and think that we do very well, we think that God is such a one as we are, as it
is, ’Thou thoughtest that I was like unto thee,’ &c., Psalms 50:21 that God will
be put off with anything, and any excuse will serve the turn. You have not a
swearer, a filthy, careless person, but he thinks God is merciful, and Christ
died for sinners; and I was provoked to it, &c. Still he thinks to have some
excuse for it, and that they will stand good with God. This atheism is in us
naturally, and when we are palpably to blame in the judgment of others and
ourselves in our sober wits, yet we put more ignorance and carelessness on God
than on ourselves. ’Tush, God regards it not.’ It is the times. I would be
better. It is company whom I must yield unto, &c. They think God will accept
these things from them.

6. But one main ground thereof is, the scandals that we meet withal in the
world, which, indeed, is a ground, because our own false hearts are willing to
catch at anything. You see, say they, these men that make profession of
religion, what they are; and then the devil will thrust some hypocrisy* into the
profession of religion, and they judge all by one or two, and will be sure to do
it. Therein stands their ingenuity; and if they can see any infirmity in them
that are incomparably better than themselves, Oh, they are safe. Here is warrant
enough to dislike religion and all good courses, because some do and so,* as if
the course of religion were the worse for that. Thus they wrap themselves in
those excuses, as men do their hands to defend them from pricks. This is the
vile poison of our hearts, that will be naught, and yet, notwithstanding, will
have reason to be so. The speech is, wickedness never wanted pretexts, which, as
it is true of great wickedness, much more is it of that which goes in the world
for drowsy lukewarm profession, under which many sink to hell before they are
aware. They never want reason and pretexts to cover their sin. There is a mint
and forge of them in the soul. It can coin them suddenly. Thus we see our wits
do serve us excellently well to lay blocks in our own way to hinder us from
heaven. We are dunces, and dull to do anything that is spiritually good, whereof
we are incapable. But if it be to lay blocks in our own way to heaven, to
quarrel with God and his ordinances, with the doctrine of salvation, with the
instruments, teachers, and those that lead us a better way, that our wit will
serve for. But to take a course to do us good another day, to lay up comforts in
which we might end and close up our days, there we are backward, and have shift
upon shift. This is added for the further explication of it, because of the
necessity of the point; for except our hearts be discovered to us, we shall
never know what religion means, save to know so much as may, through the
winding, turning, shifting, and falsehood of our own nature, bring us to hell.
Wherein we are worse enemies to ourselves than the devil is, who could not hurt
us unless we did betray ourselves. But he hath factors in us to deal for him.
Our own carnal wit and affection, they hold correspondency with him; whence all
the mischief that he doth us is by that intercourse that our nature hath with
Satan. That is the Delilah which betrayeth all the Sampsons, sound worthy
Christians in the world, to their spiritual enemies. Therefore, we can never be
sufficiently instructed what a vile nature we have, so opposite to religion, as
far as it is saving. Corrupt nature doth not oppose it so far as it is slubbered
over, but so far as may bring us to that state we should be in. We have no worse
enemies than our own hearts. Therefore, let us watch ourselves continually, and
use all blessed means appointed of God whereby we may escape out of this
dangerous, sleepy disposition of soul, which cost the church so dear, as we
shall hear, God willing, hereafter.


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  CHAPTER 11: 08. THE EIGHTH SERMON
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THE EIGHTH SERMON

I have put off my coat; how shall I put it on? I have washed my feet; how shall
I defile them?—Song of Solomon 5:3.

WE are now, by God’s assistance, to speak of the remedies against the lazy
distempers we are prone unto in spiritual things; where we left off the last
day.

Quest. What course should we take, then, to come forth from this distempered
laziness? That we may attain a spiritual taste and relish of heavenly things, so
as not to loathe religious exercises; or delay and put them off with excuses?

Ans. 1. First of all, resolve not to consult with flesh and blood in anything.
For it always counsels us for ease, as Peter counselled Christ, ’Master, pity
thyself,’ Matthew 16:22. So we have a nature in us like unto Peter, Spare,
favour, pity thyself. Like Eve, and Job’s wife, we have a corrupt nature that is
always soliciting from* God, and drawing us unto vanity, Genesis 3:6 and Job
2:10. Take heed of counselling with flesh and blood; for if men were in a city
environed round about with enemies, would they consult with them what they
should do for defence of the city? Were it not a mad part? And is it not a
greater madness when Christians will consult with flesh and blood what they
should do in duties of obedience, which will always put us upon terms of ease,
the favour of men, content, and the like, which, if a man yield to, he shall
never enter into heaven? Take heed therefore of consulting with our enemy,
seeing Satan hath all the correspondency he hath by that enemy which we harbour
in our bosom. In which ease the hurt he doth us by his sophistry comes by
ourselves. We betray ourselves by our carnal reason, whereby Satan mingleth
himself with our imaginations and conceits. Let us therefore beware we listen
not to the counsel of flesh and blood, especially when the matter comes to
suffering once, for there of all other things flesh and blood doth draw back.
Every one hath a Peter in himself that saith, ’Spare thyself.’ Thou art
indiscreet to venture thyself upon this and that hazard. But where the judgment
is convinced of the goodness of the cause, whether it be religion or justice
(for the first or for the second table, that matters not), if the judgment be
convinced of the thing, then consult not with flesh and blood, whatsoever the
suffering be. It is not necessary that we should live in riches, honours,
pleasures, and estimation with the world. But it is necessary we should live
honest men and good Christians. Therefore, when flesh and blood objecteth in
this kind, consult not with it. First, because it is an enemy, and therefore is
to be suspected and neglected; secondly, because it is said, ’flesh and blood
shall not inherit the kingdom of heaven,’ 1 Corinthians 15:50.

2. And therefore we should practise that first lesson in religion, heavenly
wisdom. To aid us wherein, Christ, knowing what an enemy we are to ourselves in
the ways of God, saith, ’Let a man deny himself, and take up his cross, and
follow me,’ Matthew 16:24. There is no following of Christ, considering that our
flesh is so full of cavils and excuses, unless we practise that heavenly lesson
of Christ, ’to deny ourselves,’ our whole self, our wit and reason, in the
matters of God: our will and affections. Say nay to all the sluggishness of the
flesh; silence all presently, as soon as ever they discourage thee from holy
ways. Consider whence they come, which is enough; from God’s and our enemy, and
the worst enemy we have, that lieth in our own bosom. And to enable us the
better, mark what Paul saith, ’We are no more debtors to the flesh,’ &c., Romans
8:12. We owe nothing to it. I owe not such obedience, such subjection, to the
flesh and carnal reason; I have renounced it long since. What! am I obnoxious to
a man unto whom I owe no service? We owe the flesh no service or obedience.
What! shall we yield to that which we have long since renounced?

3. And withal, in spiritual courses, let us arm ourselves with resolution.
First, conclude is it so or not so. Let our judgments be convinced. For
resolution is a disposition arising from the will immediately; but it is of the
will, by sound judgment, convinced of the goodness of the thing, after which the
will resolves. Get resolution from soundness of conviction that such things are
good, and that they are best for us, and best for us at this time, the sooner
the better; that there is an absolute necessity to have them, and that they are
everlastingly good. Oh! these considerations will put us on amain to obtain the
same. It is our duty, and we shall sin against God, against our conscience,
against the Spirit of God, and against others that take like liberty by our
examples, if we yield to our base lusts and suggestions in this kind. And to
help resolution the more, let us have before our eyes the examples of God’s
worthies, who (like unto David’s worthies, who brake through the host of the
Philistines for water, 2 Samuel 23:16) have in all ages broken through all
discouragements, and made a conscience more to please God, to hold communion and
fellowship with Christ, than to hold any correspondency with the world. Look to
blessed Paul, ’What do ye vexing of me and breaking my heart? I am ready not
only to go to Jerusalem, but to die for Christ’s sake,’ Acts 21:13. And look to
Christ how he shakes off Peter, ’Get thee behind me, Satan,’ &c., Matthew 16:23.
Look to Moses, how he shook off all the solicitations of a court, ’Because he
had an eye to the recompence of the reward,’ Hebrews 11:16. Look to Joshua, ’I
and mine house will serve the Lord,’ Joshua 24:15. Let others of the world do
what they will; if others will go to the devil, let them; for myself, I and my
house, those that I have charge of, will serve the Lord. This was a noble
resolution which was in good Nehemiah, ’Shall such a man as I flee?’ Nehemiah
6:11. What! shall I flee? shall I do this, yield to this base discouragement?
shall I discourage others, like those spies of Canaan, by mine example? Hence it
is that Hebrews 11 th, in that notable chapter, that little ’book of martyrs,’
after the catalogue of those worthies set down there, that which we are exhorted
and pointed to in the beginning of the next chapter, is unto the practice of the
like virtues, in imitation, having before us ’such a cloud of witnesses,’
wherewith being compassed, the exhortation is, ’Let us therefore shake off
everything that presseth down, and the sin that hangeth so fast on,’ &c.,
Hebrews 12:1 (i). As the cloud was a guide to them to Canaan out of Egypt, so
the cloud of good examples is as it were a light to go before us to the heavenly
Canaan. In this case above all, let us look to Christ, ’who is the author and
finisher of our faith,’ Hebrews 12:2. This will make us break through
discouragements and resolve indeed. What could hinder him? His love is so fiery,
that nothing could hinder him to come from heaven to the womb of the virgin;
from thence to the cross, and so to the grave, to be abased lower than ever any
creature was. His love to us so carried him through all discouragements and
disgraces. ’Consider him, who endured such speaking against of sinners,’ Hebrews
12:3. The consideration of Christ’s love and example will carry us through all
discouragements whatsoever.

4. And further, let us be able by sound reasons to justify the ways of God, and
to answer cavils; to give account of what we do to ourselves and others, with
reasons why we sanctify the Sabbath, have such communion with God in prayer,
neglect the fashions of the world, &c. To have reasons ready from Scripture is
an excellent thing; when we are able to justify whatsoever we do by the word,
against all the quarrels of our own hearts and others. When we are led to do
things only by the example of others, or by respects, then we are ofttimes put
to it on the sudden by temptations, being not able to justify what we do. Let us
labour therefore to do things upon good grounds, and be able to justify all the
ways of religion, as they are easily justified. For nothing in this world stands
with so much reason, as exactness in the ways of God. There is so much reason
for nothing in the world, as to be not only Christians, but exact Christians, as
Paul saith to Agrippa, ’Would to God you were not almost, but altogether as I
am, saving these bonds,’ Acts 26:29, to make conscience of all ways and courses.
It stands with the most reason of the world, so to justify religion by reasons
unanswerable, that may set down corrupt nature, and stop the mouth of the devil
himself. And herein let us propound sound and strong questions to ourselves
often. Are those things that I am moved to do good, or are they not? If they be
good, why do I not do them? If they be bad, why do I do them at all? If they be
good, why do I stick at them? How do I prove them to be good? Have alway ready
some Scripture, or reason from thence, which is as good. The reasons of the word
are most divinely strong, let them be ready against all objections whatsoever,
as against slight oaths, think of that of Christ, that we must give an account
for all idle words, Matthew 12:36. How much more for atheistical oaths! So
against grosser sins learn reason, a civil man, an heathen, would not do thus.
So also when the flesh moveth us to any backwardness in religious courses, let
us have some Scripture ready, or reasons deducted from it. As, 1. From the
dignity of our profession, from the great hopes we have to be glorious another
day. And reason the matter, How doth this that I am moved to, suit with my hopes
and expectation to come? How furthers it my journey homewards? And consider this
likewise. 2. That no excuse will serve the turn at the day of judgment, but such
an one as ariseth from an invincible infirmity, or an unremovable impediment.
Such an excuse, taken from an invincible infirmity, may then serve the turn. As,
when we cannot possibly do a thing, from impediments that all the means in the
world cannot remove, as, a poor man cannot be liberal, &c. Excuses also, fetched
from impossible impediments, as from invincible weakness, may avail. If a man
have an infirm body, that he cannot do that which another man can. These
excuses, with a gracious God, will serve the turn: which are not so much
excuses, as a just plea. But otherwise, our untoward excuses will not serve the
turn. What hindered them in the gospel who were invited to the supper? Luke 14.
Excuses from oxen, wives, &c. Was it not lawful to buy oxen? and was it not
lawful for the married to take content in a wife? ’Another had married a wife.’
Were not all these things lawful? Very lawful. The farm hurts not, if it hinder
not, nor the wife, oxen, nor anything. But in this case, when we regard these
things more than the invitation to come to the feast of holy things, here is the
malice of the devil, which brings that doleful message, ’They shall never taste
of my feast,’ Luke 14:24. There is such an infinite disproportion between the
good of religion, peace of conscience, joy in the Holy Ghost here, and heaven
and happiness hereafter, and between anything in this world, that to allege any
hindrance whereby we cannot keep a good conscience, and preserve assurance of
salvation, is most extreme folly and atheism. I believe not a better life, the
disproportion being so great between the state of this life and a better, if I
fetch excuses from the things of this life, to keep me from religion, the fear
of God, and working out my salvation with fear and trembling. These excuses will
not serve the turn. Not only with God at the day of judgment, but also our own
consciences will tell us, that we are hypocrites to make such or such a plea.
Therefore, when men become false, thereby to provide for wife or children, and
take corrupt courses to keep them from religion, with pretext of their callings,
lest they should lose one day in seven, this employment cannot prosper, which
slights over duties under false pretences. Oh, they can toil for the pelf of the
world! But for matters of their souls, they turn off all shamefully, as if there
were not a God to judge them, a heaven to reward them, or a hell to punish them.
Will such excuses serve the turn? Oh, no; they cannot with conscience, much less
with God the Judge, who is greater than our conscience. This is another way to
cut off these idle cavils, to consider that these excuses cannot serve the turn,
neither to comfort conscience in this world, nor to uphold us in our plea at the
day of judgment. Remember that.

5. And then again, Let us inure ourselves to bear the yoke of religion from our
youth, which will make it easy afterwards. It were an excellent thing if those
who are young, in the prime of their years, would inure themselves to the
exercise of religion. This would make it easy unto them, to read the word of
God, to open their spirits unto him in prayer. It may please God hereby (though
they be negligent herein), yet they may be called to religion. But for an old
man there is much work to do to read, to get anything into his brain, when his
memory is pestered with other things, and corrupt nature in him is armed with a
world of excuses, that might have been prevented by a timely and seasonable
training up in a course of religion. Profane young persons know not what they do
when they put off religion. Have they excuses now? They will have many more
hereafter, when Satan and corruption will be much stronger. O! let them bear the
yoke of religion, that is, inure themselves to duties that become Christians,
which may facilitate and make it easy and pliable, that it may not be harsh to
our nature. If a man do not hear, pray, and read, he can never have faith,
grace, knowledge, mortification of corruption, wherein religion stands. But
because these lead to duties that are hard to nature, and harsh, it is wisdom to
inure young ones thereto betimes, that, having used themselves to these
preparing duties, they may be the more fitted for the essential ones; that,
having things in the brain by reading and hearing, grace may be wrought in the
heart, it being a more easy passage from the brain to the heart. When a man is
converted, it is an easy matter to bring it from the brain unto the heart;
whereas a man that hath been negligent in his youth must then be instructed in
the principles of religion. Therefore, it is a miserable case (though men be
never so politic in the world) to have been negligent herein till age. It breeds
a great deal of difficulty to them, ere they can come to be in such a state as a
Christian should be in. Remember this, therefore, to do as Paul adviseth
Timothy, a young man, ’to exercise himself in godliness,’ 1 Timothy 4:7. It is a
good thing for all that are young to exercise themselves to all duties of
religion, or else pretences will grow up with age, whereby they will be
indisposed everyday more than other. Experience shews it generally. We may
believe it. If we will not, we shall find it hereafter too true by woful
experience.

6. And then again, by little and little, not only to be inured to the yoke of
religion, but likewise to endure difficulties, opposition, and hardship; as the
apostle stands upon it to Timothy, ’to endure hardship and afflictions from the
beginning,’ 2 Timothy 2:3. If the thing be good and warrantable, neglect the
speeches of the world. What are the speeches of a company of men in the state of
nature, in their miserable condition, to regard them, so as not to endure
hardship in such things, of the goodness whereof we are convinced? But in these
days men take up a delicate profession of religion. Men will be religious, but
they will suffer nothing, not a taunt or a scoff. They will part with nothing;
be at no loss; suffer no cross; be at no pains with religion further than may
stand with all earthly content of this world. This delicate profession, if
anything among us, threateneth the removing of the gospel and blessed truths we
enjoy, because we will not part with any pleasure now. How will they suffer
afflictions for the gospel, if such times come, that will not part with a vain
oath, a corrupt fashion of life, a superfluity, that will not part with a rotten
unsavoury discourse, which discovereth a rotten spirit, and infecteth others?
Here is a profession of religion, indeed, that cannot have so much mastery of
the corrupt heart as to deny and overcome itself in things that are grossly ill!
How will a man part with his blood and life, that will not part with things that
he should part withal? not only with something to the poor and to good uses, but
to part with some sinful course of life, and wicked and ungodly lusts that fight
against the soul; who will not endure not so much as a check; who, rather than
they will go under that censure wherewith the world is pleased to disgrace
religion, they will live and die like atheists. This extreme tenderness in the
matters of God and of salvation is the cause why many eternally perish.

7. Again, to cut off all vain excuses, let us oft have in thought of our heart
what we should be, and what we should all aim at, and how far we come all short
of it. A Christian that hopes of good of his religion should live by faith, and
depend upon God in the use of lawful means. If he be as he should be, he ought
to walk with God, keep his watch with him, and do nothing unbeseeming the eye of
God. When his corruption draws him to be careless, then he is not as he should
be; for in a right temper, he ought to be fitted to every good work, ready for
all opportunities of doing anything that is good, because the time of this life
is the seedtime, the time of doing good. The time of reaping is in the world to
come. When, therefore, the heart is shut, when any opportunity is offered of
doing good, he may conclude certainly, I am cold and dull; pretend what I will,
I am not as I should be. A Christian ought to ’abound in the work of the Lord,’
1 Corinthians 15:58, especially having such abundance of encouragements as we
have. What a world of encouragements hath a Christian! There are none to* those
of religion, from the inward content that it brings here, at the hour of death,
and in glory hereafter. When we are drawn to be scanty, niggardly, and base to
things that are good, surely this is not as it should be. Pretend what we will
to the contrary, this is a fault. A Christian should at all times be fit to
yield and to render up his soul unto God, because our life is uncertain. When,
therefore, we are moved by corruption to live in a state that we cannot abide to
die in, because we are under the guilt of some sin, then certainly, pretend what
we will, our state is so far naught, as far as there is unfitness and
unwillingness to die. Let us have in the eye of our soul, therefore, what a
Christian should be, aim at it, and think that when we stop at a lower measure
and pitch, that, pretend what we will, all is but from carnal wit and policy,
the greatest enemy that religion hath.

We pray in the Lord’s Prayer, ’Thy kingdom come; thy will be done in earth, as
it is done in heaven:’ great desires, and which should be the desires of all our
hearts. But herein we play the hypocrites. Whilst we pray thus, that the kingdom
of God may come, that Christ may rule in our hearts over lusts and desires; yet
notwithstanding, we pretend this and that excuse, whereby we may be led with
this and that lust. We cross our own prayers. Yet it sheweth what pitch we
should aspire to, ’To sanctify the Lord in our hearts,’ to delight in him, and
trust in him above all. When we do not this, we fall short of our own prayers.
And when we cannot bring our hearts to suffer, and to do what God would have us
to do, but are led away with our own wills, we are not as we should be. Our
wills should be conformable to Christ’s in all things. It is our prayer, and
therefore we should aim at it. Now, when flesh and blood sets up a pitch of
religion, I am well enough; and yet prays, ’Hallowed be thy name; thy kingdom
come; thy will be done,’ &c.,—such a man is an hypocrite. For his prayer leads
him further and further still, till he come to heaven, where is all perfection;
until when, our life is a life of endeavour and progress. Though we be never so
perfect, yet Christ may more rule and set up his kingdom yet more in the heart,
and further bring our will to his in all things. When flesh and blood sets up
cavils against this, we play the hypocrites with God, and cross ourselves.
Therefore, let us justify a measure of religion beyond our present pitch,
whatsoever it is; justify it more and more still. Think, we are never as we
should be till we be in heaven; and never bless ourselves, but think that we
should always be on the growing hand; and whatsoever excuse comes to hinder us
from zealousness and earnestness, though it carry a show of reason in the
profession of religion, account it to come from our corrupt hearts.

8. Again, remember to do all things to God and not to man, in our callings both
of religion and in our particular callings; and then whatsoever discouragement
there is from men, we should not be discouraged. We shall hear men continually
complain of others, that they are unthankful persons; and why should we do
anything for them? Why! do it to God. If it fall within our callings, let us do
justice and shew mercy. God will accept, though men do not. It cuts off many
discouragements in duties. It is best to have God’s reward. In this world it is
good to meet with naughty unthankful persons, because else we should meet with
all our reward here. It is good to do somewhat for God’s sake, and for religion,
let people be as unthankful as they will; to say, I did it not to you, but to
God. If a man regard the discouragement of the world, he shall never do that
which is good, people in the world are so unthankful and regardless to those
that wish them best, and that do best to them. But if a man do a thing to God,
and do it out of duty and conscience, he may hold on; have he never so many
discouragements in the world, he shall lose nothing. All shall be rewarded, and
is regarded.

9. Likewise, be sure to carry this in mind, that sin is the greatest evil, and
grace and goodness the best thing in the world. Therefore, there is no excuse
for sin, from anything in the world, for it is the worst thing in the world,
which stains the soul, and hinders it from comfort. And for grace and goodness
in the inward man, it is the best thing in the world. Therefore, purchase this,
though with disadvantage. It is best to avoid sin, though with enduring evil;
yea, to avoid the least sin, by enduring the greatest evil. It is wisdom to do
good with disadvantage, when the disadvantage is bounded only in this life, the
thing that I do being a thing which furthers my reckoning at the day of account.
Therefore, have this alway in consideration, whatsoever I suffer in this world,
I will not sin. This will cut off a world of excuses.

Therefore, let us labour to cut off all cavils, and to ’arm ourselves.’ It is
the apostle Peter’s exhortation, 1 Peter 4:1. As David’s worthies brake through
the pikes to fetch him water from the well of Bethlehem, 2 Samuel 23:16, so all
Christian worthies that look to be crowned, let them be armed inwardly with
resolution for good things, take up resolutions that they will do it. As Paul
tells his scholar Timothy of his purpose, ’Thou knowest my purpose, and manner
of living,’ 2 Timothy 3:10. This is the manner of a Christian life: that this, I
will not break for all the world. So, there is a purpose of living honestly a
manner of life, not by starts, now and then to speak a word, and to do a good
deed; but there is a purpose and a manner of life for it. He resolves always for
the best things. And to this end beg of God his Spirit, which is above all
impediments. The more Spirit, the more strength and courage against impediments.
The more we attend upon holy means, the more spiritual and heavenly light and
life is set up in the soul. The more spiritual we are, the more we shall tread
under foot all those things that stand between us and heaven. Let us therefore
labour more and more for the Spirit, and then we shall offer an holy violence
unto good things; as it was said of John Baptist’s time, ’The kingdom of God
suffered violence,’ Matthew 11:12. Men were so eager of it, as that they
surprised it as a castle, by violence. There is no way to take heaven but by
offering violence to discouragement, corruption, and whatsoever stands in the
way. The violent only takes heaven by force.* Now when we are spiritual, we
shall not pretend, that ’there is a lion in the way,’ that there are
difficulties, as the sluggard doth, that thinks himself wiser than many men who
can render a reason. But we shall go boldly and courageously on; and know that
there are more encouragements for good, and stronger, than the world hath
allurements to be naught, which are but for the present life; but we have inward
ones, which will hold out in the hour of death and after. Therefore, go on
boldly and resolutely in good things, always remembering to beg the Spirit of
God, that may arm our spirits with invincible courage.

Now the Spirit of God brings faith with it, which is a conquering, victorious
grace over the world, and ’sees him that is invisible,’ Hebrews 11:27; which
brings love also, ’which is strong as death,’ Song of Solomon 8:6 : wherewith
the soul being warmed, it constraineth us to do duties in spite of all
impediments. The Spirit of God will strengthen our hope also of heaven, which
strengthens us against all discouragements which stand in our way. For this hope
is on greater and better grounds than discouragements are; and he that giveth us
this hope, will enable us to possess it.

Therefore labour first, to have a clear understanding of the things of God, and
of the excellency of them; for light will cause heat Why did the kingdom of
heaven in John Baptist’s time, ’suffer violence?’ Why were men then so violent
to cleave unto Christ? Because from that time the gospel was more clearly
manifested. And heavenly truths, the more they are discovered and laid open
(there is such an excellency in them), the more they work upon the heart and
affections. Therefore, ’the kingdom of heaven suffered violence.’ And where are
people more earnest after good things, than in these places where the
evangelical truths of God are laid open most? There they break through all
discouragements whatsoever. And so, labour for faith to believe those truths:
which is the most victorious and conquering grace, that will carry us through
all discouragements whatsoever; because it will set greater things before us,
than the discouragements are. Are we afraid of men? Faith, it sets hell before
us. Are we allured by the world? It sets heaven before us. It conquers the
world, with all the discouraging temptations thereof. Are the discouragements
from impossibilities? O, it is hard, I cannot do it. Aye, but, saith Paul, ’I am
able to do all things through Christ that strengthens me,’ Php 4:13. There is a
kind of omnipotency in faith, ’O woman, be it unto thee as thou wilt,’ Mark
15:28. We have abundance of strength in Christ. Faith is but an empty hand, that
goes to Christ to draw from him what it hath need of; ’In Christ I can do all
things.’

So, to have our hearts warmed with love to him. This grace of the Spirit will
make us pass through all discouragements, for it hath a constraining power. ’The
love of Christ constrains us,’ saith the apostle, 2 Corinthians 5:14. If our
hearts once be warmed with the love of Christ, this will make us to think
nothing too dear for Christ, and will cut off all excuses and pretences
whatsoever, which come from coldness of affection. ’Love is strong as death,’ as
we have it in this book, ’much water cannot quench it,’ Song of Solomon 8:6. All
oppositions and discouragements whatsoever, all the water which the devil and
the world hath or useth, cannot quench the heavenly fire of love, when it is
kindled in any measure. What carried the blessed saints and martyrs of God in
all times through the pikes of all discouragements? The Spirit of God, by the
spirit of love, from a spirit of faith, and heavenly conviction of the
excellency and truth of the things. They saw such a light, which wrought upon
their affections, and carried them amain against the stream (contrary to the
stream of the times wherein they lived), that the worse the times were, the
better they were.

10. And let us consider again, that Christ will not be always thus alluring us;
that we shall not always have these encouragements, such truths and motions of
God’s Spirit, as perhaps we feel now. Therefore, when we feel any good motion
stirred up toward Christ, entertain it presently. Happily we shall never hear of
it again. The longer we defer and put it off, the worse. As a man that is rowing
in a boat, let him neglect his stroke, the neglecting of one may make him tug at
it five or six times after to overtake those that are before him. So nothing is
gotten by sloth and negligence. We do but cast ourselves back the more.

11. And let us help ourselves with setting the glory to come before our eyes,
with Moses to have a patriarch’s eye to him ’that is invisible,’ to see ’a
country afar off,’ Hebrews 11:27. Now, ’we are nearer salvation than when we
believed.’ Let us help our backward souls this way: that so, having still glory
in our eyes, it may help us to go through all discouragements, whatsoever they
be. We know Zaccheus, when he was afraid that he should not see Christ, went
before the multitude; and getting up upon the top of a tree, thus helps himself.
So doth grace help itself by glory. And so far is grace from objecting and
pretending lets,* as it makes supplies in God’s service; as David, who in this
case was pleased to be accounted vile, 2 Samuel 6:22. Let us look unto the
recompence of the reward; not to the present discouragements, but to the prize
at the end of the race. What makes a soldier to fight hard for the victory in
the end? The sweetness of the triumph. What makes a husbandman go through all
discouragements? He hopes to receive a crop in the end. Consider the issue which
followeth after a conscionable, careful, and Christian life, after a more near
and perfect walking with God, maintaining communion with him. Let there be what
discouragements there will be in the world, ’the end thereof is peace.’ ’The end
of that man is peace,’ Psalms 37:37. Upon this ground, the apostle exhorts us,
’to be fruitful and abundant in the work of the Lord; knowing that your labour
is not in vain in the Lord,’ 1 Corinthians 15:58.


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  CHAPTER 12: 09. THE NINTH SERMON
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THE NINTH SERMON I rose to open to my beloved; but my beloved had withdrawn
himself.—Song of Solomon 5:6.

NATURALLY we are prone to delays in heavenly things, and then to cover all with
excuses. A man is a sophister to himself, whom he first deceives, before the
devil or the world deceive him; which is the reason why so oft in Scripture you
have this mentioned: ’Be not deceived, God is not mocked,’ Galatians 6:7. ’Be
not deceived, neither adulterer, nor covetous person, nor such and such, shall
ever enter into the kingdom of heaven,’ 1 Corinthians 6:9. ’Be not deceived,’
which is an intimation that naturally we are very prone to be deceived in points
of the greatest consequence in the world, to flatter ourselves, as the church
doth here, with false excuses. ’I have put off my coat,’ &c. But we shall now
see in this next verse what becomes of all those excuses and backwardness of the
church whereby she puts oft Christ.

’My beloved put in his hand by the hole of the door, and my bowels were moved
for him.

’I rose to open to my beloved; and my hands dropped with myrrh, and my fingers
with sweet-smelling myrrh, upon the handles of the lock.

’I rose to open to my beloved; but my beloved had withdrawn himself,’ &c., ver.
4–6. This comes of her sluggishness and drowsiness, that Christ absented and
withdrew himself. There are three things here set down in these verses now read.

1. Christ’s withdrawing of himself.

2. His gracious dealing, having withdrawn himself.

He doth not altogether leave his church, but ’puts his finger into the hole of
the door,’ and then leaves some sweetness behind him before he goes. After which
is set down, 3. The success of Christ’s departure and withdrawing of himself
from her.

(1.) Her bowels were moved in her, which were hard before.

(2.) She rose up out of her bed, wherein formerly she had framed and composed
herself to rest.

(3.) She seeks and calls after him. But the doctrinal points which are to be
observed out of these verses are these, Obs. 1. That Christ doth sometimes use
to leave his children, as he did the church here.

Obs. 2. That the cause is from the church herself, as we see how unkindly she
had used Christ, to let him attend her leisure so long. Therefore he, taking a
holy state upon him, leaves the church. The cause of his forsaking us is in
ourselves. We may thank ourselves for it.

Obs. 3. That though Christ deal thus with us, yet notwithstanding he never
leaves us wholly, without some footsteps of his saving grace and everlasting
love; some remainders and prints he leaves upon the soul, so as it lingers after
him, and never rests till it find him. He always leaves something. There is
never a total desertion; as we see here in Christ’s dealing, ’he puts his finger
into the hole of the door.’ He stands at the door, and leaves myrrh behind him,
something in the heart that causeth a lingering and restless affection in her
towards Christ.

Obs. 4. That the church, by reason of this gracious dealing of Christ, (leaving
somewhat behind him) is sensible of her former unkindness, is restless, and
stirs up herself to endeavour more and more, till she have recovered her former
communion and sweet fellowship with Christ which she had before. She never gives
over till Christ and she meet again in peace, as we shall see in the
prosecution. These be the chief points considerable.

Obs. 1. First, Christ doth use sometimes to leave his church, as here he doth,
’My beloved had withdrawn himself,’ &c. But what kind of leaving is it?

We must distinguish of Christ’s leavings and withdrawings of himself. They are
either in regard of outward or inward comforts and helps.

1. Outward, as Christ leaves his church sometimes by taking away the means of
salvation, the ministry, or by taking away outward comforts, which is a
withdrawing of his; especially if he accompany the taking of them away with some
signs of his displeasure or sense of his anger, as usually it falls out. This
doth embitter all crosses and losses, namely, when they come from Christ as a
testimony of his anger for our former unkindness.

2. Sometimes his forsaking is more inward, and that is double, either in regard
of peace and joy, sweet inward comfort that the soul had wont to feel in the
holy ordinances by the Spirit of Christ; or in regard of strength and
assistance. There is a desertion in regard of comfort and in regard of strength.
Sometimes he leaves them to themselves, in regard of strength and supportation,
to fall into some sin, to cure some greater sin perhaps.

Now that Christ thus leaves his church, it is true of all, both of the body and
of each particular member of the church.

(1.) It is true of the whole body of the church, for you have the church
complaining, Isaiah 49:14, ’God hath forgotten me,’ ’Can a mother forget her
child?’ saith God again. So Psalms 44:9; and in other places the church
complains of forsakings. The Scripture is full of complaints in this kind.

(2.) It is true of the several members, and especially of the most eminent
members, as we see holy Job complains, as if God had ’set him,’ as it were, ’a
butt to shoot at,’ Job 6:4, and had opposed himself against him. So David
complains, Psalms 88:11, Psalms 77:9, and Psalms 60:1, and in other Psalms, of
God’s anger. ’Correct me not in thine anger,’ Psalms 6:1. The Psalms are full of
this, so as it would be time unprofitably spent to be large in a point so clear,
that every one knoweth well enough who reads and understands the Psalms. So
Jonah likewise felt a kind of forsaking when he was in the midst of the sea,
when the waves were without and terrors within, when he was in the midst of
hell, as it were, Jonah 2:2. Thus, you see, the instances clear the point. The
ends that God hath in it are many. (1) To endear his presence the more to us,
which we slighted too much before. It is our corruption, the not valuing of
things till they be gone. We set not the true price upon them when we enjoy
them. When we enjoy good things we look at the grievances which are mingled with
the good, and forget the good; which, when it is gone, then we remember the
good. The Israelites could remember their onions and garlic, and forget their
slavery, Numbers 11:5. So, because manna was present, they despised manna, and
that upon one inconvenience it had, ’it was ordinary with them,’ Numbers 21:5.
Thus the corrupt heart of man is prone in the enjoying of favours. If it have
any grievance, it murmurs at that; and it troubles and makes them forget all the
goodness and sweetness of what they enjoy. But, on the contrary, when God
withdraws those good things from us, then we forget those former inconveniences,
and begin to think what good we had by them. This is the poison and corruption
of our nature.

(2.) Again, Christ seems to forsake us, to try the truth of the graces and
affections in us, whether they be true or not; and to cause us to make after
him, when he seems to forsake us, as undoubtedly we shall, where there is truth
of grace planted in the heart in any measure.

(3.) And in regard of others, he doth it to teach us heavenly wisdom, how to
deal with those in affliction, 2 Corinthians 1:4. It makes us wise, tender, and
successful in dealing with others, when we have felt the like particular
grievance ourselves, as Galatians 6:1, ’Brethren, if a man be overtaken in a
fault, you that are spiritual restore such a one in the spirit of meekness,
considering thyself, lest thou also be tempted.’ Experience of spiritual grief
in this kind, will make us fit, able, and wise every way to deal with others.

(4.) This serves likewise to wean us from the world, in the plenty and abundance
of all earthly things. For take a Christian that hath no cross in the world, let
him find some estrangement of Christ from his spirit, that he finds not the
comforts of the Holy Ghost, and that enlargement which in former times he
enjoyed, and all the wealth he hath, the earthly contentments he enjoys, please
him not, nor can content that soul, which hath ever felt sweet communion with
Christ. Again, how should we pray with earnestness of affection, ’Thy kingdom
come,’ in the time of prosperity, except there were somewhat in this kind to
raise up the soul to desire to be gone? Now, it is our subjection to these
alterations and changes, ebbings and flowings, sometimes to have the sense of
God’s love in Christ, and sometimes to want it; sometimes to feel his love, and
sometimes again the fruits of his anger and displeasure, which serves
exceedingly to stir up men’s desires of heaven.

(5.) In this place here, the especial end was To correct the security, and ill
carriage of the church.

And, likewise (6.) to prepare the church, by this desertion and seeming
forsaking, for nearer communion. For, indeed, Christ did not forsake her, but to
her feeling, to bring her, in the sequel, to have nearer communion and union
with himself than ever she had before. God forsakes, that he may not forsake. He
seems strange, that he may be the more friendly. This is Christ’s usage. He
personates an adversary, when he intends to shew the greatest effects of his
love, as we may see afterwards in the passages following. And also, (7.) to make
us to know thoroughly the bitterness of sin, that we may grow up to a further
hatred of that which deprives us of so sweet a communion. We think sin a trifle,
and never know it enough till the time of temptation; that conscience be
awakened and opened; that it appears in its right colours. And then, again, (8.)
that we may know what Christ suffered and underwent for us, in the sense of
God’s wrath, in the absence of his favour for a time. This the human nature
could never have suffered, if his divinity had withdrawn itself. Now, all of us
must sip of that cup, whereof Christ drank the dregs, having a taste what it is
to have God to forsake us. For the most part, those believers who live any time
(especially those of great parts), God deals thus with. Weaker Christians he is
more indulgent unto. At such times we know of what use a Mediator is, and how
miserable our condition were without such an one, both to have borne and
overcome the wrath of God for us, which burden he could never have undergone,
but had sunk under it, but for the hypostatical union.

Use 1. Let us not, therefore, censure any Christian, when we find that their
course hath been good and gracious, yet notwithstanding they seem to want
comfort. Let us not wonder at them, as if God had utterly forsaken them. Indeed,
sometimes they think themselves forsaken, and the world thinks them so too,
’that God regards them not,’ Psalms 66:18. They are people of no respect either
to God or to others, as you have the church in the Psalms complaining, as if God
had forsaken them,’ Psalms 44:9; so they think themselves forsaken, and the
world thinks them so too, and neglects them. Therefore, in so doing, we shall
censure the generation of the righteous. It was thus with the Head of the
church, with the whole church, and with every particular member. Neither is it
fit we should always enjoy the sense of God’s love. Christ by heavenly wisdom
dispenseth of his sweetness, comforts, and peace, as may stand with our souls’
best good, and we should as much take heed of censuring ourselves in that
condition, as if we were rejected and cast away of God. We must judge ourselves
at such times by faith, and not by feeling; looking to the promises and word of
God, and not to our present sense and apprehension.

Use 2. Again, if this be so, learn to prepare and look for it beforehand, and to
get some grounds of comfort, some promises out of the word, and to keep a good
conscience. O it is a heavy thing, when God shall seem to be angry with us, and
our conscience at the same time shall accuse us; when the devil shall lay sins
hard to our charge, and some affliction at the same time lie heavy upon the sore
and guilty soul. If we have not somewhat laid up beforehand, what will become of
the poor soul, when heaven, and earth, and hell, and all shall seem to be
against it. There are few that come to heaven, but they know what these things
mean. It is good, therefore, to look for them, and to prepare some comforts
beforehand. But what here should be the inward moving cause? It is in the church
herself; for mark the coherence. She had turned off Christ with excuses,
pretences, and dilatory answers; and now presently upon it Christ forsakes her
in regard of her feeling, and of the sweet comfort she formerly enjoyed. The
point is, Obs. 2. That the cause rests in ourselves why Christ withdraws comfort
from our souls.

If we search our own hearts we shall find it so, and usually the causes in
ourselves are these, as it was in the church here: 1. When we are unkind to
Christ, and repel the sweet motions of the Spirit. 2. When we improve not the
precious means of salvation that we enjoy. 3. When we are careless of our
conversation and company. 4. When we linger after carnal liberties and ease. 5.
When we yield to carnal policy and shifts to keep us off from the power of
religion, to go on in a lukewarm course. 6. When we linger after earthly things
and comforts, and wrap ourselves up in fleshly policy for ease. 7. When we
tremble not at God’s judgments and threatenings, and at the signs of them; with
many such things. Where these dispositions are, we need not wonder if we find
not the comforts of Christ and of the Holy Ghost in us, with the gracious
presence of his Spirit. The cause is in ourselves. But security hath been at
large spoken of before, where the church’s sleep was handled.* Therefore, the
point shall not be here enlarged, but only some use made of it, as may serve for
the present purpose.

Use 1. If Christ should take away the comforts that we enjoy, and remove himself
and his dwelling from us, for he is now yet among us and knocks at our doors, do
we not give him just cause to depart? What a spirit of slumber possesseth us,
which will be awaked with nothing to seek after Christ! How few lay hold upon
God, press upon him, wrestle with him by prayer, to hide themselves before the
evil day come, as they should do! Therefore, if Christ have absented himself a
long time from the church in general, and withdrawn the comfort and presence of
his ordinances; and, in particular, withheld the sweet comforts of our spirits
and our peace, so that we see him in the contrary signs of his displeasure and
anger, as if he did not regard and respect us, we have given him just cause so
to do. We see here how the church used Christ; and so do we, with the like
security, and a spirit of slumber, with unkindness. Notwithstanding all the
provocations that Christ useth to win us, he leaves us not, until he be left
first, for he desires to have nearer acquaintance, communion, and fellowship
with the soul, as we have seen in the former verse, ’My love, my dove, my
undefiled, open to me,’ &c. Therefore, if we do not enjoy more acquaintance with
Christ than we do, and walk more in the comforts of the Holy Ghost, it is merely
from our own indisposition and security, Acts 9:31. Therefore, let us censure
ourselves in this kind, and not call Christ an enemy, as if he had forgotten,
and God had forsaken. Take heed of such a spirit of murmuring. If such a state
befall us, let us labour to lay our hand upon our mouth and to justify Christ.
It is just with thee thus to leave me, to give me over to this terror, to deal
thus with me, that have dealt so unkindly with thee. So to justify God, and
accuse ourselves, is the best way to recover spiritual comfort.

Obs. 3. Well, for the third point. That howsoever Christ be provoked by the
church’s ingratitude, drowsiness, and careless carriage, to leave her in regard
of her feeling, and of inward comfort; yet notwithstanding he is so gracious, as
to leave something behind him, that shews indeed, that he had not left the
church altogether, but only in some regard. For howsoever Christ, in regard of
some order of his providence, leave it, yet in regard of another order of his
providence, care and mercy, he doth not leave it, so as one way which he takes
must sometimes give place to another way of his working in ordering things.
Sometimes he is present in a way of comfort, that is one order of his
dispensation; and when he sees that that is neglected, then he withdraws his
comforts and hides his gracious countenance. Yet he is then present still in
another order and way, though we discern it not, that is, in a way of humbling
the soul, letting it see its sin. So here, howsoever Christ had withdrawn
himself in regard of this manner of his dealing, in respect of comfort, that the
church did not now see his grace, favour; yet he left behind him a spirit of
grace, to affect her heart with grief, sorrow, and shame, and to stir up her
endeavours to seek after him, as it is said here: ’I rose to open to my beloved;
and my hands dropped myrrh, and my fingers sweet smelling myrrh, upon the
handles of the locks.’

Here observe these three things, which shall be briefly named, because they
shall be touched elsewhere.

Obs. 1. Christ’s grace is the cause of our grace. He first leaves myrrh, and
then her fingers drop myrrh. Our oil is from his oil. The head being anointed,
’the oil ran down to the skirts of Aaron’s garments,’ Psalms 133:2; Psalms 36:9;
’Out of his fulness we receive grace for grace,’ John 1:16, that is, our grace
is answerable to the grace of Christ. We have all from him, favour for his
favour. Because he is beloved, we are beloved. We have the grace of
sanctification from him. He was sanctified with the Spirit, therefore we are
sanctified. We have grace of privilege for his grace. He is the Son of God,
therefore we are sons. He is the heir of heaven, therefore we are heirs. So that
of his grace it is we receive all. Whether we take grace for favour, or for the
grace of sanctification, or the grace of privilege and prerogative, all our
graces are from his, ’our myrrh from his myrrh.’

Use. This should teach us, the necessity of dependence upon Christ, for
whatsoever we have or would have; which dependence upon Christ is the life of
our life, the soul of our souls.

Again, observe from hence, that the church’s fingers dropped myrrh when she
opened the door, and stirred up herself to endeavour. When first her bowels were
moved, then she makes to the door, and then her hands dropped myrrh, so that,

Obs. 2. We find experience of the grace of Christ, especially when we stir up
ourselves to endeavour. ’Arise and be doing, and the Lord shall be with thee,’ 1
Chronicles 28:20, saith David to Solomon. So let us rouse up ourselves to
endeavour, and we shall find a gracious presence of Christ, and a blessed
assistance of the Spirit of Christ, who will shew himself in the midst of
endeavours. ’To him that hath shall be given:’ what is that? To him that hath,
if he exercise and stir up the grace of God in him, shall be given. Matthew
25:29. Therefore, let us stir up the graces of God in us; let us fall upon
actions of obedience, second them with prayer. Whatsoever we pray for and
desire, set upon the practice thereof. We mock God else, except we endeavour for
that we desire. There was myrrh left on the door, but she feels it not till she
arose, opened the door, and laid her hand upon the lock.

I speak to any Christian’s experience, if in the midst of obedience they do not
find that comfort they looked for, and that it is meat and drink to do God’s
will. Therefore keep not off and say, I am dead and drowsy, therefore I shall be
still so. You are deceived; fall upon obedience and practising of holy duties,
and in the midst thereof thou shalt find the presence and assistance of God’s
Spirit. That will comfort thee.

Obs. 3. The third thing observable from hence is this, that God’s graces are
sweet. Pleasant and sweet, compared here to myrrh, which was an ingredient in
the holy oil. Grace makes us sweet. Prayers are sweet, as it is in Revelation
8:4. Christ mingleth them with his own sweet odours, and so takes and offers
them to God. Holy obedience is sweet and delightful to God and to the
conscience. It brings peace and delight to others. Therefore they are called
fruits. Fruit doth not only imply and shew the issuing of good things from the
root, but there is also a pleasantness in it. So there is a delightfulness in
good works, as there is in fruit to the taste. Therefore if we would be sweet
and delightful to God, let us labour to have grace. If we would think of
ourselves with contentment, and have inward sweetness, let us labour for the
graces of God’s Spirit. These are like myrrh. ’The wicked are an abomination
unto the Lord,’ Proverbs 15:8, who abhors them, and whatsoever is in them. But
’the righteous and sincere man is his delight,’ Proverbs 15:8. Therefore, if we
would approve ourselves to God, and feel that he hath delight in us, labour to
be such as he may delight in.

Use. Wherefore let the discouraged soul make this use of it, not to be afraid to
do that which is good, upon fear we should sin. Indeed, sin will cleave to that
we do, but Christ will pardon the sin, and accept that which is sweet of his own
Spirit. Let us not esteem basely of that which Christ esteems highly of, nor let
that be vile in our eyes that is precious in his. Let us labour to bring our
hearts to comfortable obedience, for it is a sweet sacrifice to God.

Now, whence came all this? From this that is mentioned, ’My beloved put in his
hand by the hole of the door, and my bowels were moved for him,’ ver. 4. First,
for that expression, he put his finger in by the hole of the door. It implies
here that Christ, before he departed, left by his Spirit an impression on the
church’s heart, which deeply affected her to seek after him. The fingers spoken
of are nothing but ’the power of his Spirit.’ As the usual Scripture phrase is,
’This is God’s finger,’ ’God’s mighty hand,’ Exodus 8:19, without which all
ordinances are ineffectual. ’Paul may plant, and Apollos may water,’ 1
Corinthians 3:6-7, but all is nothing without the working of the Spirit, the
motions whereof are most strong, being God’s finger, whereby he wrought all that
affection in the church which is here expressed. Christ, before he leaveth the
church, ’puts his finger into the hole of the door,’ that is, he works somewhat
in the soul by his Spirit, which stirred up a constant endeavour to seek after
him. For why else follows it, ’her bowels were moved after him’? which implies a
work of the Spirit upon her bowels, expressed in her grief for his absence, and
shame for her refusing his entrance, and whereby her heart was moved and turned
in her to seek after him. From whence, thus explained, observe, Obs. 1. That
outward means will do no good, unless the finger of Christ come to do all that
is good. The finger of Christ is the Spirit of Christ—that is, a kind of divine
power goes from him in hearing and speaking the word of God, and in prayer.
There is more than a man’s power in all this. If these work any effect, Christ
’must put his finger in.’ When duties are unfolded to us in the ministry of the
word, all is to no purpose, but the sounding of a voice, unless the finger of
Christ open the heart, and work in the soul.

Use 1. Let us make this use of it, therefore, not to rest in any means
whatsoever, but desire the presence of Christ’s finger to move and to work upon
our hearts and souls. Many careless Christians go about the ordinances of God,
and never regard this power of Christ, this mighty power, ’the finger of
Christ.’ Thereupon they find nothing at all that is divine and spiritual wrought
in them. For, as it required a God to redeem us, to take our nature, wherein he
might restore us, so likewise it requires the power of God to alter our natures.
We could not be brought into the state of grace without divine satisfaction, and
we cannot be altered to a frame of grace without a divine finger, the finger of
God working upon our hearts and souls. This should move us, in all the
ordinances of God that we attend upon, to lift up our hearts in the midst of
them, ’Lord, let me feel the finger of thy Spirit writing thy word upon my
heart.’ ’Turn us, O Lord, and we shall be turned,’ Jeremiah 31:18. Pray for this
quickening and enlivening, for this strengthening Spirit. All comes by it. From
this that it is said here, ’that Christ puts his finger into the hole of the
door before he removed it,’ and withdrew himself, observe,

Obs. 2. How graciously Christ doth deal with us, that he doth always leave some
grace before he doth offer to depart. Let us therefore, for the time to come,
lay and store this up as a ground of comfort, that howsoever Christ may leave
us, yet, notwithstanding, he will never leave us wholly; but as he gave us his
Holy Spirit at first, so he will continue Him in us by some gracious work or
other, either by way of comfort, or of strength to uphold us. Perhaps we may
need more sorrow, more humility, than of any other grace. For winter is as good
for the growing of things as the spring, because were it not for this, where
would be the killing of weeds and worms, and preparing of the ground and land
for the spring? So it is as needful for Christians to find the presence of
Christ in the way of humiliation and abasement, causing us to afflict our own
souls, as to feel his presence in peace, joy, and comfort. In this life we
cannot be without this gracious dispensation. We may therefore comfort
ourselves, that howsoever Christ leaves us, yet he will always leave somewhat
behind him, as here he left some myrrh after him upon the handle of the door.
Some myrrh is left always behind him upon the soul, which keeps it in a state
and frame of grace, and sweetens it. Myrrh was one of the ingredients in the
holy oil, as it is Exodus 30:30; and so this leaving of myrrh behind him
signifies the oil of grace left upon the soul, that enabled the church to do all
these things, which are after spoken of.

Obj. But you will say, How doth this appear, when in some desertion a Christian
finds no grace, strength, or comfort at all, that nothing is left?

Ans. It is answered, they always do. Take those who at any time have had
experience of the love of God, and of Christ formerly, take them at the worst,
you shall find from them some sparkles of grace, broken speeches of tried secret
comfort, some inward strength and struggling against corruptions; their spirits
endeavouring to recover themselves from sinking too low, and with something
withstanding both despair and corruption. Take a Christian at the worst, there
will be a discovery of the Spirit of Christ left in him, notwithstanding all
desertion. This is universally in all in some measure, though perhaps it is not
discerned to a Christian himself, but to those that are able to judge. Sometimes
others can read our evidences better than ourselves. A Christian that is in
temptation cannot judge of his own estate, but others can. And so, at the very
worst, he hath always somewhat left in him, whereby he may be comforted. Christ
never leaves his church and children that are his wholly. Those that are wholly
left, they never had saving grace, as Ahithophel, Cain, Saul, and Judas were
left to themselves. But for the children of God, if ever they found the power of
sanctifying grace, ’Christ whom he loves, he loves to the end,’ John 13:1, from
whom he departs not, unless he leaves somewhat behind him, that sets an edge
upon the desires to seek after him.

Use 2. Make this second use of it, to magnify the gracious love and mercy of
Christ, that when we deserve the contrary, to be left altogether, yet
notwithstanding so graciously he deals with us. Behold, in this his dealing, the
mercy of Christ. He will not suffer the church to be in a state of security, but
will rather, to cure her, bring her to another opposite state of grief and
sorrow, as we shall see in the next point, how that which Christ left in the
heart of the church so afflicted her ’that her bowels were turned in her.’
Whereupon she riseth, seeks, and inquires after Christ by the watchmen and
others. So she saith of herself,

’My bowels were moved in me,’ &c. What was that? My heart was affected full of
sorrow and grief for my unkind dealing with Christ. Hereby those affections were
stirred up, that were afore sleepy and secure, to godly grief, sorrow, and
shame. For God hath planted affections in us, and joined them with conscience,
as the executioners with the judge. So that, when as conscience accuseth of any
sin, either of omission or commission, affections are ready to be the
executioners within us. Thus to prevent eternal damnation, God hath set up a
throne in our own hearts, to take revenge and correction by our own affections,
godly sorrow and mourning, as here the church saith, ’My bowels were turned in
me.’ It was a shame and grief, springing out of love to Christ, that had been so
kind, patient, and full of forbearance to her. ’My bowels were turned in me;’
that is, sorrow and grief were upon me for my unkind dealing. The observation
from hence is, That security and a cold, dull state produceth a contrary temper.
That is, those that are cold, dull, secure, and put off Christ, he suffers them
to fall into sharp sorrows and griefs.

We usually say, Cold diseases must have hot and sharp remedies. It is most true
spiritually. Security, which is a kind of lethargy, a cold disease, forgetting
of God and our duty to him, must have a hot and sharp cure. And the lethargy is
best cured by a burning ague. So Christ deals here. He puts his finger in at the
hole of the door, and leaves grace behind to work upon the bowels of the church,
to make her grieve and be ashamed for her unkind dealing. Thus he cures security
by sorrow. This is the best conclusion of sin. And we may observe withal, that
even sins of omission, they bring grief, shame, and sorrow. And in the issue,
through Christ’s sanctifying them, these which they breed consume the parent.
That is, sin brings forth sorrow, shame, and grief, which are a means to cure
sin. Security breeds this moving of the bowels, which moving helps security.
Would we therefore prevent sorrow, shame, and grief? Take heed then of security,
the cause that leads to them; yea, of sins of omission, wherein there is more
danger than in sins of commission. The sins of carnal, wicked men are usually
sins of commission; most which break out outrageously, and thereby taint
themselves with open sins. But the sins of God’s people, who are nearer to him,
are for the most part sins of omission; that is, negligence, coldness,
carelessness in duty, want of zeal, and of care they should have in stirring up
the graces of God in them; as the church here, which did not give way to Christ,
nor shook off security.

Use. Let us esteem as slightly as we will of sins of omission and carelessness,
they are enough to bring men to hell if God be not the more merciful. It is not
required only that we do no harm, and keep ourselves from outward evils; but we
must do good in a good manner, and have a care to be fruitful and watchful,
which if we do not, this temper will bring grief, shame, and sorrow afterwards.
As here, even for sins of omission, deadness, and dulness, we see the church is
left by Christ, ’and her bowels are turned in her.’ For careless neglect and
omission of duty to God is a presage and forerunner of some downfal and
dejection. And commonly it is true, when a man is in a secure and careless
state, a man may read his destiny (though he have been never so good); nay, the
rather if he be good. Such a one is in danger to fall into some sharp
punishment, or into some sin; for of all states and tempers, God will not suffer
a Christian to be in a secure, lazy, dead state, when he cannot perform things
comfortably to God, or himself, or to others. A dead, secure estate is so
hateful to him (decay in our first love, this lukewarm temper) that he will not
endure it. It either goes before some great sin, cross, affliction, or judgment.

’My bowels were moved in me.’ And good reason. It was a suitable correction to
the sin wherein she offended. For Christ, his bowels were turned towards her in
love and pity, ’My love, my dove, my undefiled,’ in which case, she neglecting
him, it was fit she should find ’moving of bowels’ in another sense, out of love
too, but in shame and mourning. Christ here leaves her to seek after him, that
had waited and attended her leisure before, as we shall see after. The next
thing we may hence observe in that, ’that her bowels were turned in her,’ from
something left in the hole of the door by the Spirit of Christ, is, That Christ
hath our affections in his government.

He hath our bowels in his rule and government, more than we ourselves have. We
cannot of ourselves rule our grief, shame, sorrow, or such affections as these,
The wisest man in the world cannot award* grief and sorrow when God will turn it
upon his bowels, and make a man ashamed and confounded in himself. All the wit
and policy in the world cannot suppress those affections. For Christ rules our
hearts, ’The hearts of kings are in his hand, as the rivers of water,’ Proverbs
21:1, as well as the hearts of ordinary persons.

If he set anything upon the soul to afflict it and cast it down, it shall
afflict it, if it be but a conceit. If he will take away the reins from the
soul, and leave it to its own passion, removing away its guard; for he by his
Spirit guards our souls with peace, by commanding of tranquillity; so as let him
but leave it to itself, and it will tear itself in sunder, as Ahithophel, who
being left to himself, did tear himself in pieces, 2 Samuel 17:23. Cain also
being thus left, was disquieted, tormented, and wracked himself, Genesis 4:13.
So Judas in this case, being divided in himself, you see what became of him,
Matthew 27:5. Let Christ but leave us to our own passion of sorrow, what will
become of us but misery? He hath more rule therefore of our passions than we
ourselves have, because we cannot rule them graciously, nor can we stay them
when we would.

Use. Therefore this should strike an awe in us of God, with a care to please
him. For there is not the wisest man in the world, but if he remove his guard
from his soul, and leave him to himself; if there were no devil in hell, yet he
would make him his own tormentor and executioner. Therefore the apostle makes
this sweet promise. He bids them pray to God; ’and the peace of God which
passeth all understanding should guard their souls,’ &c., Philip. 4:7. So the
word is in the original. It is a great matter for the keeping of God’s people,
to have their souls guarded.

’Her bowels were turned in her.’

Here again, as the conclusion of all this, we seeing this estate of the church,
may wonder at Christ’s carriage towards her in this world. Christ is wonderful
in his saints, and in his goodness towards them, 2 Thessalonians 1:10; sometimes
alluring them, as we see Christ the church here; wondrous in patience,
notwithstanding their provocation of him; wondrous in his desertions; wondrous
in leaving something behind him in desertions. Those that are his he will not
leave them without grace, whereby they shall seek him again. Nay, the falling
out of lovers shall be the renewing of fresh and new love, more constant than
ever the former was. Thus our blessed Saviour goes beyond us in our deserts,
taking advantage even of our security; for our greater good, making all work to
good in the issue, Romans 8:28; which shall end in a more near and close
communion between Christ and his church than ever before. Carnal men feel not
these changes, ebbings and flowings. They are not acquainted with God’s
forsakings. Indeed their whole life is nothing but a forsaking of God, and God’s
forsaking of them, who gives them outward comforts, peace and friends in the
world, wherein they solace themselves. But for inward communion with him, any
strength to holy duties, or against sin, for to be instruments for God’s honour,
and service, to do any good, they are careless. For they live here to serve
their own turns, leaving their state and inheritance behind them. The Scripture
saith, ’They have no changes, therefore they fear not God,’ Psalms 55:19; and so
they go down to hell quietly and securely. Oh! but it is otherwise with God’s
children. They are tossed up and down. God will not suffer them to prosper, or
live long in a secure, drowsy, sinful state, the continuance wherein is a
fearful evidence that such an one as yet hath no saving grace, nor that he yet
belongs to God, seeing Christ hates such an estate, and will not suffer his to
be long therein, but will shift and remove them from vessel to vessel, from
condition to condition, till he have wrought in them that disposition of soul
that they shall regard and love him more and more, and have nearer and nearer
communion with him.


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  CHAPTER 13: 10. THE TENTH SERMON
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THE TENTH SERMON

I opened to my beloved; but my beloved had withdrawn himself and was gone: my
soul failed when he spake; I sought him, but could not find him; I called him,
but he gave no answer.—Song of Solomon 5:6.

THUS we see that the life of a Christian is trouble upon trouble, as wave upon
wave. God will not suffer us to rest in security, but one way or other he will
fire us out of our starting-holes, and make us to run after him. How much better
were it for us, then, to do our works cheerfully and joyfully, ’so to run as we
may obtain,’ 1 Corinthians 9:24, than to be thus hurried up and down, and
through our own default, coming into desertions, and there receiving rebukes and
blows and delays ere we have peace again, as it fell out with the church in the
sequel; for this text is but the beginning of her seeming misery. The watchmen,
after this, ’found her, and wounded her,’ &c., verse 7. But heaven is more worth
than all, now that her affections are set on fire. From thence she bestirs
herself, is resolute to find out her beloved, whom she highly values above all
this world. How her affections were stirred by Christ’s putting in his finger at
the hole of the door, we have heard. Now follows her action thereupon; for here
is rising, opening, seeking, calling, and inquiring after Christ.

Action follows affection. After her bowels are moved, she ariseth and openeth;
from whence we may further observe—

Obs. 1. That where truth of affection is, it will discover itself in the outward
man, one way or other. If there be any affection of love and piety to God, there
will be eyes lift up, knees bended down, and hands stretched forth to heaven. If
there be any grief for sin, there will be the face dejected, the eyes looking
down, some expression or other. If there be a desire, there will be a making
forth to the thing desired; for the outward man is commanded by the inward,
which hath a kind of sovereign commanding power over it, and says, Do this, and
it doth it; Speak this, and it speaks it. Therefore, those whose courses of life
are not gracious, their affections and their hearts are not good; for where the
affections are good, the actions will be suitable. ’Her bowels were moved in
her,’ and presently she shews the truth of her affection, in that she maketh
after him.

1. Her soul failed when he spake.

2. She makes after him.

’My soul failed when he spake: I sought him, but I could not find him.’—Of
Christ’s withdrawing himself, we spake in general before, wherefore we will
leave that and proceed.

’My soul failed when he spake.’ That is, her soul failed when she remembered
what he had spoke when he stood at the door and said, ’Open to me, my sister, my
love, my dove, my undefiled: for my head is wet with the dew,’ &c. Now, when
God’s Spirit had wrought upon her, then she remembered what Christ had said. All
those sweet allurements were effectual now unto her, especially when she saw
that after those sweet allurements Christ had withdrawn himself; for that is the
meaning of these words, ’My soul failed when he spake unto me.’ He did not speak
now; but her soul failed after he spake; for so it should be read, that is,
after she remembered his speech to her; for now, when she opened, he was not
there. Therefore, he could not speak to her.

Obs. 2. The word of Christ, howsoever for the present it be not effectual, yet
afterwards it will be in the remembrance of it. To those that are gracious, it
will be effectual when the Holy Ghost comes to seal it further upon their
hearts. Christ spake many things to his disciples which they forgot; but when
afterwards the Holy Ghost the Comforter was come, his office was, ’to bring all
things to their remembrance that they had forgotten before,’ John 14:26. The
Holy Ghost taught them not new things, but brought former things to their
remembrance; for God will make the word effectual at one time or other. Perhaps
the word we hear is not effectual for the present; it may afterwards, many years
after, when God awakes our consciences. And as this is true of God’s children,
the seed now sown in them will not grow up till many years after, so it is true
also of those that are not God’s children. They think they shall never hear
again of those things they hear. Perhaps they will take order by sensuality,
hardening of their hearts, and through God’s judgments withal concurring, that
conscience shall not awake in this world. But it shall awake one day; for it is
put into the heart to take God’s part, and to witness against us for our sins.
It shall have and perform its office hereafter, use it as you will now; and it
will preach over those things again that you now hear. You shall hear again of
them, but it shall be a barren hearing. Now we may hear fruitfully to do us
good, but afterwards we shall call to mind what we have heard, and it shall cut
us to the heart. Dives, we know, had Moses and the prophets to instruct him, but
he never heeded them in his life, until afterwards to his torment, Luke 16:29.
So men never heed what they hear and read; they put off all, and lay their
consciences asleep; but God will bring them afterwards to remembrance. But
because it is a point especially of comfort to the church;

Labour we all of us to make this use of it, to be diligent and careful to hear
and attend upon the ordinances of God; for howsoever that we hear is not
effectual for the present, but seems as dead seed cast into the heart, yet God
will give it a body after, as the apostle speaks, at one time or other, 1
Corinthians 15:38. And that which we hear now, the Holy Ghost will bring it to
our remembrance when we stand in most need of it.

’My soul failed when he spake.’ She was in a spiritual swoon and deliquium* upon
his withdrawing, whence the point considerable is, That Christ doth leave his
church sometimes, and bring it very low in their own apprehensions, that their
hearts fail them, for want of his presence. So it was with David, Psalms 38:2-3;
so with Jonah, Jonah 2:2; so with the church, Lamentations 3:1, seq. We see it
at large.

Reason. The necessity of our souls and of our estates require this. As sometimes
a body may be so corrupt, that it must be brought as low as possible may be,
before there will be a spring of new and good blood and spirits, so we may fall
into such a state of security, that nothing will bring us to a right temper but
extreme purging. And usually God deals thus with strong wits and parts, if they
be holy. David and Solomon were men excellently qualified; yet when they tasted
of the pleasures and contentments of the world too deep, answerably they had;
and so usually others shall have such desertions as will make them smart for
their sweetness, as was shewed before. But upon what occasions doth a Christian
think especially that God doth leave, forsake, and fail him?

First. This failing and fainting of the soul is sometimes upon an apprehension,
as if God and Christ were become enemies, as Job saith, 7:20, and as having set
us as a butt to shoot at. But this is not all that a gracious and pure heart
sinks for. But also secondly. For the absence of Christ’s love, though it feel
no anger. Even as to a loving wife, her husband not looking lovingly upon her as
he used to do, is enough to cast her down, and cause her spirits to fail; so for
God to look upon the soul, put the case, not with an angry, yet with a
countenance withdrawn, it is sufficient to cast it down. For any one that hath
dependence upon another, to see their countenance withdrawn, and not to shew
their face as before, if there be but a sweet disposition in them, it is enough
to daunt and dismay them.

Nay, thirdly. Moreover, when they find not that former assistance in holy
duties; when they find that their hearts are shut up and they cannot pray as
formerly when they had the Spirit of God more fully; and when they find that
they cannot bear afflictions with wonted patience—certainly Christ hath
withdrawn himself, say they. This is first done when we hear the word of God,
not with that delight and profit as we were wont. When they find how they come
near to God in holy communion, and yet feel not that sweet taste and relish in
the ordinances of God as they were wont to do, they conclude, certainly God hath
hid his face. Whereupon they are cast down, their spirits fail. And do not
wonder that it should be so, for it is so in nature. When the sun hides itself
many days from the world, it is an uncomfortable time; the spirits of the
creatures lower and wither. We see it so in the body, that the animal spirits in
the brain, which are the cause of motion and sense, if they be obstructed, there
follows an apoplexy and deadness. So it is between Christ and the soul. He is
the ’Sun of righteousness,’ Malachi 4:2, by whose beams we are all comforted and
cheered, which when they are withheld, then our spirits decay and are
discouraged. Summer and winter arise from the presence and absence of the sun.
What causeth the spring to be so clothed with all those rich ornaments? The
presence of the sun which comes nearer then. So what makes the summer and winter
in the soul, but the absence or presence of Christ! What makes some so vigorous
beyond others, but the presence of the Spirit! As it is in nature, so it is
here. The presence of Christ is the cause of all spiritual life and vigour; who
when he withdraws his presence a little the soul fails.

’My soul failed when he spake to me: I sought him, but I could not find him; I
called, but he gave me no answer.’

Obs. 1. The church redoubleth her complaint to shew her passion. A large heart
hath large expressions. She took it to heart that Christ did not shew himself in
mercy. Therefore she never hath done. I sought him but I could not find him, I
called but he gave me no answer. Affection makes eloquent and large expressions.

Obs. 2. But mainly observe from this failing of the church, the difference
between the true children of God and others. The child of God is cast down when
he finds not the presence of God as he was wont; his spirits fail. A carnal man,
that never knew what this presence meant, regards it not, can abide the want of
it. He finds, indeed, a presence of God in the creature which he thinks not of.
There is a sweetness in meat, drink, rest, and a contentment in honour,
preferment, and riches; and thus God is present always with him, but other
presence he cares not for. Nay, he shuns all other presence of God, labouring to
avoid his spiritual presence. For what is the reason that a carnal man shuns the
applying of the word and the thinking of it, but because it brings God near to
his heart, and makes him present? What is the reason he shuns his own
conscience; that he is loath to hear the just and unanswerable accusations that
it would charge upon him, but because he cannot abide the presence of God in his
conscience? What is the reason he shuns the sight of holier and better men than
himself? 1 Kings 17:18. They present God to him, being his image, and call his
sins to memory, and upbraid his wicked life. Hence comes that Satanical hatred
more than human in carnal, vile men, to those that are better than themselves;
because they hate all presence of God, both in the word, ministry, and all God’s
holy servants. All such presence of God they hate; whereof one main reason is,
because they are malefactors, wicked rebels, and intend to be so. And as a
malefactor cannot endure so much as the thought of the judge, so they cannot
think of God otherwise, in that course they are in, than of a judge; whereupon
they tremble and quake at the very thought of him, and avoid his presence.

You know that great man, Felix, Paul spake to in the Acts, Acts 24:25, when he
spake of the judgment to come, and those virtues, as temperance and
righteousness, which he was void of, and guilty of the contrary vices; he
quaked, and could not endure to hear him speak any longer. Wicked men love not
to be arraigned, tormented, accused, and condemned before their time, Mark 5:7.
Therefore, whatsoever presents to them their future terrible estate, they cannot
abide it. It is an evidence of a man in a cursed condition, thus not to endure
the presence of God. But what shall God and Christ say to them at the day of
judgment? It was the desire of such men not to have to do with the presence of
God here, and it is just with Christ to answer them there as they answer him
now; ’Depart, depart, we will have none of thy ways,’ say they, Job 22:17.
’Depart, ye cursed,’ saith he. He doth but answer in their own language,
’Depart, ye cursed, with the devil and his angels,’ Matthew 25:41. But you see
the child of God is clean of another temper. He cannot be content to be without
the presence of God and of his Spirit, enlightening, quickening, strengthening,
and blessing of him in spiritual respects. When he finds not his presence
helping him, when he finds Christ his life is absent from him, he is presently
discouraged. For ’Christ is our life,’ Colossians 3:4. Now, when a man’s life
fails all fails. When, therefore, a man finds his spiritual taste and comfort
not as it was before, then Oh, ’the life of my life’ hath withdrawn himself, and
so is never quiet till he have recovered his life again, for ’Christ is his
life,’ Colossians 3:4. And because there is a presence of God and of Christ in
the word and sacraments—a sweet presence, the godly soul, he droops and fails if
he be kept from these. He will not excommunicate himself, as many do, that
perhaps are asleep when they should be at the ordinances of God. But if he be
excommunicated and banished, O how takes he it to heart! ’As the hart panteth
after the water brooks, so longeth my soul after thee, O God,’ Psalms 42:1. The
whole 84th Psalm is to that purpose, ’O how amiable are thy tabernacles, O Lord
of hosts.’ He finds a presence of God in his word and sacraments, and when he
doth not taste a sweet presence of God therein, he droops and sinks. A carnal
man never heeds these things, because he finds no sweetness in them; but the
godly, finding Christ in them, they droop in the want of them, and cannot live
without them. ’Whither shall we go?’ saith Peter to Christ, ’thou hast the words
of eternal life,’ John 6:68. I find my soul quickened with thy speaking. So a
soul that feels the quickening power of the ordinances, he will never be kept
from the means of salvation, but he droops and is never well till he have
recovered himself again.

Again, another difference may be observed. Carnal men, when they find the sense
of God’s anger, they seek not God’s favour, but think of worse and worse still,
and so run from God till they be in hell. But those that are God’s children,
when they fail and find the sense of God’s displeasure, they are sensible of it,
and give not over seeking to God. They run not further and further from him. The
church here, though she found not Christ present with her, yet she seeks him
still and never gives over. Whence again we may observe,

3. That although the church be said to fail and not to find Christ, yet he is
present then with her. For who enabled her to seek him? To explain this, there
is a double presence of Christ.

1. Felt.

2. Not felt.

1. The presence felt, is, when Christ is graciously present and is withal
pleased to let us know so much, which is a heaven upon earth. The soul is in
paradise then, when she feels, ’the love of God shed abroad in the heart,’ and
the favourable countenance of God shining upon her. Then she despiseth the
world, the devil, and all, and walks as if she were half in heaven already. For
she finds a presence and a manifestation of it, a more glorious state than the
world can afford.

2. But, there is a presence of Christ that is secret; when he seems to draw us
one way, and to drive us another, that we are both driven and drawn at once:
when he seems to put us away, and yet, notwithstanding, draws us. When we find
our souls go to Christ, there is a drawing power and presence; but when we find
him absent, here is a driving away. As we see here in the church and in the
’woman of Canaan,’ Matthew 15:21, seq. We see what an answer she had from
Christ, at first none, and then an uncomfortable, and lastly a most unkind
answer. ’We must not give the children’s bread to dogs,’ Matthew 15:27. Christ
seemed to drive her away, but, at the same time, he by his Spirit draws her to
him, and was thereby secretly present in her heart to increase her faith. When
Christ wrestled with Jacob, though he contended with him, yet the same time he
gave Jacob power to overcome him, to be Israel, a prevailer over him, Genesis
32:28. So, at the same time, the church seems to fail and faint, yet,
notwithstanding, there is a secret, drawing power pulling her to Christ, whereby
she never gives over, but seeks and calls still after him.

It is good to observe this kind of Christ’s dealing, because it will keep us
that we be not discouraged when we find him absent. If still there be any grace
left moving us to that which is good, if we find the Spirit of God moving us to
love the word and ordinances, to call upon him by prayer, and to be more
instant, certainly we may gather there is a hidden, secret presence here that
draws us to these things. Nay more, that the end of this seeming forsaking and
strangeness is to draw us nearer and nearer, and at length to draw us into
heaven to himself. God’s people are gainers by all their losses, stronger by all
their weaknesses, and the better for all their crosses, whatsoever they are. And
you shall find that the Spirit of God is more forceible in them after a
strangeness, to stir them up more eagerly after Christ than before, as here the
church doth: for her eagerness, constancy, and instantness, it groweth as
Christ’s withdrawing of himself groweth.

Use 1. Let us therefore learn hence how to judge of ourselves, if we be in a
dead, lifeless state, both in regard of comfort and of holy performances,
whether we be content to be so. If we be not contented, but make towards Christ
more and more, it is a good sign that he hath not forsaken us, that he will come
again more gloriously than ever before, as here we shall see after, it was with
the church. He seems strange, but it is to draw the church to discover her
affection, and to make her ashamed of her former unkindness, and to sit surer
and hold faster than she did before. All ends in a most sweet communion.

Use 2. We should labour, therefore, to answer Christ’s dealings in suitable
apprehensions of soul, when he is thus present secretly, though he seem, in
regard of some comforts and former experience of his love, to withdraw himself.
It should teach us to depend upon him, and to believe, though we feel not
comfort, yea, against comfort, when we feel signs of displeasure. If he can love
and support me, and strengthen my soul, and shew it a presence of that which is
fit for me, certainly I should answer thus with, my faith, I will depend upon
him, though he kill me, as Job did, Job 13:15. Our souls should never give over
seeking of Christ, praying and endeavouring, for there is true love where he
seems to forsake and leave. Therefore I ought in these desertions to cleave to
him in life and in death.


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  CHAPTER 14: 11. THE ELEVENTH SERMON
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THE ELEVENTH SERMON

I opened to my beloved; but my beloved had withdrawn himself, and was gone: my
soul failed when he spake: I sought him, but I could not find him; I called him,
but he gave me no answer.—Song of Solomon 5:6-7. THE pride and security of the
spouse provokes the Lord, her husband, oft to bring her very low, they being
incompatible with Christ’s residence.

Pride is an affection contrary to his prerogative; for it sets up somewhat in
the soul higher than God, the highest.

Security is a dull temper, or rather distemper, that makes the soul neglect her
watch, and rely upon some outward privilege. Where this ill couple is
entertained, there Christ useth to withdraw himself, even to the failing and
fainting of the soul. The spouse is here in her fainting fit, yet she seeks
after Christ. Still she gives not over. So Jonah, ’I am cast out of thy
presence,’ says he, ’yet notwithstanding I will look toward thy holy temple,’
Jonah 2:4. And David, ’I said in my haste, I am cast out of thy sight; yet
notwithstanding thou heardest the voice of my prayer,’ Psalms 31:22. He said it,
but he said it in his haste. God’s children are surprised on the sudden to think
they are cast away; but it is in haste, and so soon as may be, they recover
themselves. ’I said it is my infirmity,’ said David, Psalms 77:10. It is but in
a passion. Here then is the difference between the children of God and others in
desertions; they arise, these lie still and despair. There is ’life in the
substance of the oak,’ Isaiah 6:13, that makes it lift up its head above ground,
though it be cut down to the stumps. Nay, we see further here, the church is not
taken off for any discouragements, but her faith grows stronger, as the woman’s
of Canaan did, Matthew 15:21, seq. The reason whereof is—1, faith looks to the
promise, and to the nature of God, not to his present dealing. And then, 2. God,
by a secret work of his Spirit, though he seem to be an enemy, yet
notwithstanding draws his children nearer and nearer to him by such his dealing.
All this strangeness is but to mortify some former lust, or consume some former
dregs of security.

’I sought him, but I could not find him.’ Here one of the greatest
discouragements of all other is, when prayer, which is left to the church as a
salve for all sores, hath no answer. This is the complaint, but indeed an error,
of the church; for Christ did hear the church, though he seemed to turn his
back. But how shall we know that God hears our prayers?

First. Amongst many other things this is one. When he gives us inward peace,
then he hears our prayers, for so is the connection, Php 4:6-7. Or secondly. If
we find a spirit to pray still, a spirit to wait and to hold out, it is an
argument that God either hath or will hear those prayers. And as it is an
argument that God hears our prayers, so is it of the presence of Christ. For how
could we pray but from his inward presence? Christ was now present, and more
present with the church when he seemed not to be found of her, than he was when
she was secure; for whence else comes this eagerness of desire, this spirit of
prayer, this earnestness of seeking? ’I called, but he gave no answer,’ &c.

Directions how to carry ourselves in such an estate. How shall we carry
ourselves when it falls out that our hearts fail of that we seek for, when we
pray without success, and find not a present answer, or are in any such-like
state of desertion.

1. We must believe against belief, as it were, ’hope against hope, and trust in
God,’ Romans 4:18, howsoever he shews himself to us as an opposite.* It is no
matter what his present dealing with his church and children here is; the nature
of faith is to break through all opposition, to see the sun behind a cloud, nay,
to see one contrary in another, life in death, a calm in a storm, &c., 1
Corinthians 6:8-9, seq.

2. Labour for an absolute dependence upon Christ, with a poverty of spirit in
ourselves. This is the end of Christ’s withdrawing himself, to purge us of
self-confidence and pride.

3. Stir up your graces. For as nature joining with physic helps it to work and
carry away the malignant humours, so by the remainder of the Spirit that is in
us, let us set all our graces on work until we have carried away that that
offends and clogs the soul, and not sink under the burden. For this is a special
time for the exercising of faith, hope, love, diligence, care, watchfulness, and
such-like graces. And let us know for our comfort, that even this conflicting
condition is a good estate. In a sick body it is a sign of life and health
approaching when the humours are stirred, so as that a man complains that the
physic works. So when we take to heart our present condition, though we fail and
find not what we would, yet this will work to the subduing of corruption at
length. It is a sign of future victory when we are discontent with our present
ill estate. Grace will get the upper hand, as nature doth when the humours are
disturbed.

4. Again, when we are in such a seeming forlorn estate, let us have recourse to
former experience. What is the reason that God vouchsafes his children for the
most part in the beginning of their conversion, in their first love, experience
of his love to ravishment? It is, that afterwards they may have recourse to that
love of God then felt, to support themselves, and withal to stir up endeavours,
and hope; that finding it not so well with them now as formerly it hath been, by
comparing state with state, desires may be stirred up to be as they were, or
rather better, Hosea 2:7. And as the remembrance of former experiences serve to
excite endeavour, so to stir up hope, I hope it shall be as it was, because God
is immutable; I change, but Christ alters not. The inferior elementary world
changes. Here is fair weather and foul, but the sun keeps his perpetual course.
And as in the gloomiest day that ever was, there was light enough to make it day
and to distinguish it from night, though the sun did not shine, so in the most
disconsolate state of a Christian soul, there is light enough in the soul to
shew that the Sun of righteousness is there, and that Christ hath shined upon
the soul, that it is day with the soul, and not night, Psalms 112:4.

5. And learn when we are in this condition to wait God’s leisure, for he hath
waited ours. It is for our good, to prepare us for further blessings, to mortify
and subdue our corruptions, to enlarge the capacity of the soul, that the Lord
absents himself. Therefore Bernard saith well, ’Tibi accidit,’ &c., ’Christ
comes and goes away for our good.’ When he withdraws the sense of his love, the
soul thereupon is stretched with desire, that it may be as it was in former
time, in the days of old. Thus much for that. ’I sought, but could not find him:
I called, but he gave me no answer.’

Obj. Here we must answer one objection before we leave the words. This seems to
contradict other Scriptures, which promise that those that seek shall find,
Matthew 7:7.

Ans. It is true they that seek shall find, but not presently. God’s times are
the best and fittest. They that seek shall find, if they seek constantly with
their whole heart in all the means. Some do not find, because they seek in one
means and not in another. They seek Christ in reading and not in the ordinance
of hearing, in private meditation, but not in the communion of saints. We must
go through all means to seek Christ, not one must be left. Thus if we will seek
him, undoubtedly he will make good his promise. Nay, in some sort, ’he is found
before he is sought,’ for he is in our souls to stir up desire of seeking him.
He prevents us with desires, and answers us in some sort before we pray, Isaiah
65:24. When he gives us a spirit of prayer, it is a pledge to us, that he means
to answer us. Therefore it is a spiritual deceit when we think Christ is not in
us, and we are neglected of him, because we have not all that we would have.
Among many other deceits that Christians deceive themselves with in this kind,
these be two.

1. That they judge grace by the quantity and not by the value and price of it;
whereas the least measure of grace and comfort is to be esteemed, because it is
an immortal seed cast into the soul by an immortal God, the Father of eternity,*
Isaiah 9:6.

2. Another deceit is, that we judge of ourselves by sense and feeling, and not
by faith.

’The watchman that went about the city found me, and smote me, and took away my
veil from me.’ Here the poor church, after the setting down of her own exercise
in her desertion, now sets out some outward ill dealing she met with, and that
from those that should have been her greatest comforters. ’The watchmen that
went about the city found me, they wounded me: the keepers of the walls took
away my veil from me.’

Thus we see how trouble follows trouble. ’One depth calls upon another.’ Inward
desertion and outward affliction go many times together. The troubles of the
church many times are like Job’s messengers. They come fast one upon another,
because God means to perfect the work of grace in their hearts. All this is for
their good. The sharper the winter the better the spring. Learn hence first of
all therefore in general, That it is no easy thing to be a sound Christian. We
see here, when the church had betrothed herself to Christ and entertained him
into her garden, thereafter she falls into a state of security and sleep, whence
Christ labours to rouse her up. Then she useth him unkindly. After which he
withdraws himself, even so far that her heart fails her. Then, as if this were
not enough, the watchmen that should have looked to her, ’they smite her, wound
her, and take away her veil.’ See here the variety of the usage of the church
and changes of a Christian; not long in one state, he is ebbing and flowing.

Therefore let none distaste the way of godliness for this, that it is such a
state as is subject to change and variety, whereas carnal men are upon their
lees and find no changes.

Obj. But you will say, All Christians are not thus tossed up and down, so
deserted of God and persecuted of others.

Ans. I answer, indeed there is difference. Whence comes this difference? From
God’s liberty. It is a mystery of the sanctuary, which no man in the world can
give a reason of, why of Christians both equally beloved of God, some should
have a fairer passage to heaven, others rougher and more rugged. It is a mystery
hid in God’s breast. It is sufficient for us, if God will bring us any way to
heaven, as the blessed apostle saith, ’if by any means I might attain to the
resurrection of the dead,’ Php 3:11; either through thick or thin, if God will
bring me to heaven it is no matter. ’If I by any means.’

’The watchmen that went about the city smote me,’ &c. By the watchmen here are
meant especially governors of state and church.

Why are they called watchmen?

It is a borrowed speech, taken from the custom of cities that are beleaguered.
For policy’s sake they have watchmen to descry the danger they are liable unto.
So magistrates be watchmen of the state. Ministers are the watchmen for souls,
’watching over our souls for good,’ Hebrews 13:17.

Quest. Why doth God use watchmen?

Ans. 1. Not for any defect of power in him, but for demonstration of his
goodness. For he is the great watchman, who watcheth over our commonwealths,
churches, and persons. He hath an eye that never sleeps. ’He that watcheth
Israel neither slumbers nor sleeps,’ Psalms 121:4. Yet notwithstanding he hath
subordinate watchmen, not for defect of power, but for demonstration of
goodness. He manifests his goodness in that he will use variety of subordinate
watchers. And likewise to shew his power in using many instruments, and his care
for us when he keeps us together with his own subordinate means. And in this
that God hath set over us watchers, ministers especially, it implies that our
souls are in danger. And indeed there is nothing in the world so beset as the
soul of a poor Christian. Who hath so many and so bad enemies as a Christian?
and amongst them all, the worst and greatest enemy he hath is nearest to him,
and converseth daily with him, even himself. Therefore there must needs be
watchmen to discover the deceits of Satan and his instruments, and of our own
hearts; to discover the dangers of Jerusalem, and the errors and sins of the
times wherein we live. The church is in danger, for God hath set watchmen. Now
God and nature doth nothing in vain or needlessly.

Again, in that God takes such care for the soul, it shews the wondrous worth of
it. Many arguments there be to shew that the soul is a precious thing. It was
breathed by God at first. Christ gave his life to redeem it. But this is an
especial one, that God hath ordained and established a ministry and watchmen
over it. And as God hath set some watchmen over others, so hath he appointed
every man to be a watchman to himself. He hath given every man a city to watch
over, that is, his own estate and soul. Therefore let us not depend altogether
on the watching of others. God hath planted a conscience in every [one] of us,
and useth as others to our good, so our own care, wisdom, and foresight, these
he elevateth and sanctifieth.

’The watchmen that went about the city found me, they smote me, they wounded
me,’ &c.

Come we now to the carriage of these watchmen. Those that should have been
defensive prove most offensive.

They smote the church and wounded her many ways, though it be not discovered
here in particular. As (1.) with their ill and scandalous life; and (2.)
sometimes with corrupt doctrine, and otherwhiles with bitter words; and (3.)
their unjust censures, as we see in the story of the church, especially the
Romish Church. They have excommunicated churches and princes. But not to speak
of those synagogues of Satan, come we nearer home and we may see amongst
ourselves sometimes those that are watchmen, and should be for encouragement,
they smite and wound the church, and take away her veil, 3 John 1:10.

What is it to take away the veil?

You know, in the times of the Old Testament, a veil was that which covered women
for modesty, to shew their subjection; and it was likewise an honourable
ornament. ’They took away the veil,’ that is, that wherewith the church was
covered. They took away that that made the church comely, and laid her open, and
as it were naked.

Now both these ways the church’s veil is taken away by false and naughty
watchmen.

1. As the veil is a token of subjection, when by their false doctrines they
labour to draw people from Christ, and their subjection to him. The church is
Christ’s spouse. The veil was a token of subjection. Now they that draw the
people to themselves, as in popish churches, that desire to sit high in the
consciences of people, and so make the church undutiful, ’they take away the
veil of subjection,’ and so force Christ to punish the church, as we see in
former ages.

2. As the veil is for honour and comeliness, so ’they take away the veil’ of the
church, when they take away the credit and esteem of the church; when they lay
open the infirmities and weaknesses of the church. This is strange that the
watchmen should do this; yet notwithstanding oftentimes it falls out so that
those that by place are watchmen, are the bitterest enemies of the church. Who
were bitterer enemies of the poor church in Christ’s time than the scribes,
pharisees, and priests? And so in the time of the prophets. Who were the
greatest enemies the church had, but false priests and prophets?

Quest. What is the ground of this, that those men that by their standing should
be encouragers, are rather dampers of the church’s zeal in pursuit of it?

Ans. There are many grounds of it.

Sometimes it falls out from a spirit of envy in them at the graces of God’s
people, which are wanting in themselves. They would not have others better than
themselves.

Sometimes from idleness, which makes them hate all such as provoke them to
pains. They raise up the dignity of outward things too much, as we see in
popery. They make everything to confer grace, as if they had a special virtue in
them. But they neglect that wherewith God hath joined an efficacy, his own
ordinances.

Use 1. This should teach us, to be in love with Christ’s government, and to see
the vanity of all things here below, though they be never so excellent in their
ordinance. Such is the poison of man’s heart, and the malice of Satan, that they
turn the edge of the best things against the good of the church.

What is more excellent than magistracy? yet many times the point of sword is
directed the wrong way. ’I have said ye are gods,’ Psalms 82:6. They should
govern, as God himself would govern, and ask with themselves, Would God now, if
he were a watchman of the state, do thus and thus? But I wish woeful experience
did not witness the contrary. So ministers are Christ’s ambassadors, 2
Corinthians 5:20, and should carry themselves even as Christ would do. They
should strengthen the feeble knees and bind up the broken hearted, nor*
discourage; and not sew pillows under the armholes of wicked and carnal men,
Ezekiel 13:18. But, alas! we see the edge of the ordinance is oftentimes turned
another way by the corrupt, proud, unbroken hearts of men and the malice of
Satan.

Use 2. Again, it should teach us not to think the worse of any for the disgraces
of the times. The watchmen here take away the veil of the church, and her
forwardness is disgraced by them. Take heed, therefore, we entertain not rash
conceits of others upon the entertainment they find abroad in the world, or
among those that have a standing in the church, for so we shall condemn Christ
himself. How was he judged of the priests, scribes, and pharisees in his times?
And this hath been the lot of the church in all ages. The true members thereof
were called heretics and schismatics. The veil was taken off. It is the
poisonful pride of man’s heart that, when it cannot raise itself by its own
worth, it will endeavour to raise itself by the ruin of others’ credit through
lying slanders. The devil was first a slanderer and liar, and then a murderer,
John 8:44. He cannot murder without he slander first. The credit of the church
must first be taken away, and then she is wounded. Otherwise, as it is a usual
proverb, Those that kill a dog make the world believe that he was mad first; so
they always first traduced the church to the world, and then persecuted her.
Truth hath always a scratched face. Falsehood many times goes under better
habits than its own, which God suffers, to exercise our skill and wisdom, that
we might not depend upon the rash judgment of others, but might consider what
grounds they have; not what men do, or whom they oppose, but from what cause,
whether from a spirit of envy, idleness, jealousy, and pride, or from good
grounds. Else, if Christ himself were on earth again, we should condemn him, as
now men do the generation of the just, whom they smite and wound, and take away
their veil from them.


========================================================================
  CHAPTER 15: 12. THE TWELFTH SERMON
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THE TWELFTH SERMON The watchmen that went about the city found me, they smote
me, they wounded me: the keepers of the walls took away my veil from me.—Song of
Solomon 5:7. THE watchmen, those that by their place and standing should be so,
they smote the church. As Bernard complains, almost five hundred years ago,
’Alas, alas!’ saith he, ’those that do seek privileges in the church are the
first in persecuting it;’ and as his fashion is to speak in a kind of rhetoric,
’they were not pastors, but impostors.’ There be two ordinances without which
the world cannot stand.

1. Magistracy.

2. Ministry.

Magistrates are nursing fathers and nursing mothers to the church.

Ministers are watchmen by their place and standing.

Now, for shepherds to become wolves, for watchmen to become smiters, what a
pitiful thing is it! But thus it is. The church hath been always persecuted with
these men under pretence of religion, which is the sharpest persecution of all
in the church. It is a grievous thing to suffer of an enemy, but worse of a
countryman, worse then that of a friend, and worst of all, of the church.
Notwithstanding, by the way, we must know that the persecuted cause is not
always the best, as Austin was forced to speak in his time against the Donatists
(j). Sarah was a type of the true, and Hagar of the false, church. Now, Sarah,
she corrected Hagar. Therefore, it follows not that the suffering cause is alway
the better. Therefore, we must judge of things in these kind of passages by the
cause, and not by the outward carriage of things.

’They took away my veil.’

Quest. What shall we do in such cases, if we suffer any indignity, if the veil
be taken off? That is, if our shame, infirmities, and weaknesses be laid open by
false imputations.

Ans. In this case it is the ’innocency of the dove’ that is to be laboured for,
and withal the wisdom of the serpent, Matthew 10:16. If innocency will not
serve, labour for wisdom, as indeed it will not alone. The wicked would then
labour for subtilty to disgrace righteous persons.

Obj. But what if that will not serve neither? Christ was wisdom itself, yet he
suffered most.

Ans. When innocency and wisdom will not do it (because we must be conformable to
our head), then we must labour for patience, knowing that one hair of our heads
shall not fall to the ground without the providence of the Almighty.

Commend our case, as Christ did, by faith and prayer to God that judgeth.

’I charge you, O daughters of Jerusalem, if you see my beloved, that you tell
him that I am sick of love,’ &c.

Here the church, after her ill usage of the watchmen, is forced to the society
of other Christians not so well acquainted with Christ as herself. ’I charge
you, O daughters of Jerusalem, if you find my beloved,’ &c., ’tell him,’ &c.
What shall they tell him?

’Tell him I am sick of love.’ The church is restless in her desire and pursuit
after Christ till she find him. No opposition, you see, can take off her
endeavour.

1. Christ seems to leave her inwardly.

2. Then she goeth to the watchmen. They ’smite and wound’ her.

3. Then she hath recourse to the daughters of Jerusalem for help.

Generally, before we come to the particulars, from the connection we may observe
this, That love is a fire kindled from heaven.

Nothing in the world will quench this grace, Song of Solomon 8:7-8; no
opposition; nay, opposition rather whets and kindles endeavour. The church was
nothing discouraged by the ill usage of the watchmen, only she complains; she is
not insensible. A Christian may without sin be sensible of indignities; only it
must be the ’mourning of doves,’ Isaiah 38:14, and not the roaring of bears. It
must not be murmuring and impatiency, but a humble complaining to God that he
may take our case to heart, as the church doth here. But as sensible as she was,
she was not a whit discouraged, but seeks after Christ still in other means. If
she find him not in one, she will try in another. We see here the nature of
love. If it be in any measure perfect, it casteth out all fear of
discouragements.

And, indeed, it is the nature of true grace to grow up with difficulties. As the
ark rose higher with the waters, so likewise the soul grows higher and higher,
it mounts up as discouragements and oppositions grow. Nay, the soul takes vigour
and strength from discouragements, as the wind increaseth the flame. So the
grace of God, the more the winds and waves of affliction oppose it, with so much
the more violence it breaks through all oppositions, until it attain the desired
hope. To apply it: those therefore that are soon discouraged, that pull in their
horns presently, it is a sign they are very cold, and have but little grace. For
where there is any strength of holy affection, they will not be discouraged, nor
their zeal be quenched and damped. Therefore they subordinate religion to their
own ends, as your temporary believers. Where is any love to Christ, the love of
Christ is of a violent nature. It sways in the heart, as the apostle speaks,
’The love of Christ constraineth us,’ 2 Corinthians 5:14.

If we find this unconquerable resolution in ourselves, notwithstanding all
discouragements to go on in a good cause, let us acknowledge that fire to be
from heaven; let us not lose such an argument of the state of grace, as
suffering of afflictions with joy. The more we suffer, the more we should
rejoice, if the cause be good, as the apostles rejoiced ’that they were
accounted worthy to suffer any thing,’ Acts 5:41.

’I charge you, O daughters of Jerusalem, if you find my beloved, that ye tell
him I am sick of love.’

She goes to the ’daughters of Jerusalem’ for help. Whence we may learn, That, if
we find not comfort in one means, we must have recourse to another.

If we find not Christ present in one, seek him in another; and perhaps we shall
find him where we least thought of him. Sometimes there is more comfort in the
society of poor Christians, than of the watchmen themselves.

’I charge you, O daughters of Jerusalem,’ &c. Where we have, 1. A charge given.
’I charge,’ &c.

2. The parties charged, ’the daughters of Jerusalem.’

3. The particular thing they are charged with, that is, if they find Christ, ’to
tell him she is sick of love.’ The parties charged, are ’the daughters of
Jerusalem,’ the daughters of the church, which is called Jerusalem, from some
resemblances between Jerusalem and the church. Some few shall be touched, to
give light to the point.

1. Jerusalem was a city compact in itself, as the Psalmist saith, Psalms 122:3,
so is the church, the body of Christ.

2. Jerusalem was chosen from all places of the world, to be the seat of God; so
the church is the seat of Christ. He dwells there in the hearts of his children.

3. It is said of Jerusalem, they went up to Jerusalem, and down to Egypt, and
other places: so the church is from above, Galatians 4:26. ’The way of wisdom is
on high,’ Proverbs 15:24. Religion is upward. Grace, glory, and comfort come
from above; and draw our minds up to have our conversation and our desires
above.

4. Jerusalem was ’the joy of the whole earth;’ so the church of God, what were
the world without it, but a company of incarnate devils?

5. In Jerusalem, records were kept of the names of all the citizens there; so
all the true citizens of the church, their names are written in the book of life
in heaven, Hebrews 12:23. The daughters of Jerusalem therefore are the true
members of the church that are both bred and fed in the church, 1 Peter 1:20; 1
Peter 2:2. Let us take a trial of ourselves, whether we be daughters of
Jerusalem or no. That we may make this trial of ourselves.

1. If we find freedom in our conscience from terrors and fears. If we find
spiritual liberty and freedom to serve God, it is a sign that we are daughters
of Jerusalem, because Jerusalem was free, Galatians 4:26.

2. Or if we mind things above, and things of the church. If we take to heart the
cause of the truth, it is a sign we are true ’daughters of Jerusalem.’ We know
what the Psalmist saith, ’Let my right hand forget her cunning if I forget thee,
O Jerusalem, if I do not prefer Jerusalem before my chief joy,’ Psalms 138:5-6.
If the cause of the church go to our hearts; if we can joy in the church’s joy,
and mourn in the church’s abasement and suffering, it is a sign we are true
daughters of Jerusalem, and lively* members of the body of Christ. Otherwise,
when we hear that the church goes down, and that the adverse part prevails, and
we joy, it is a sign we are daughters of Babylon and not of Jerusalem.

Therefore let us ask our affections what we are, as Austin writes excellently in
his book De Civitate Dei. ’Ask thy heart of what city thou art.’ But what saith
the church to the daughters of Jerusalem? In the first place, ’I charge you.’

It is a kind of admiration supplied thus: ’I charge you, as you love me your
sister, as you love Christ, as you tender my case that am thus used, as you will
make it good that you are daughters of Jerusalem and not of Babylon, ’tell my
beloved, that I am sick of love.’ It is a strong charge, a defective speech,
which yields us this observation, That true affections are serious in the things
of God and of religion.

She lays a weight upon them, ’I charge you, O daughters of Jerusalem.’ True
impressions have stong expressions. Therefore are we cold in matters of religion
in our discourses; it is because we want these inward impressions. The church
here was full, she could not contain herself, in regard of the largeness of her
affections. ’I charge you, O daughters of Jerusalem,’ &c.

We may find the truth of grace in the heart, by the discoveries and expressions
in the conversation in general.

’I charge you, O daughters of Jerusalem, if you find my beloved, that ye tell
him I am sick of love.’ The church here speaks to others meaner than herself.
She would have the church tell Christ, by prayer, the surest intelligencer, how
she was used, how she languished, and was sick for him, and cannot be without
him.

Quest. Why did not the church tell Christ herself?

Ans. So she did as well as she could, but she desired the help of the church
this way also. Sometimes it is so with the children of God that they cannot pray
so well as they should, and as they would do; because the waters of the soul are
so troubled, that they can do nothing but utter groans and sighs, especially in
a state of desertion, as Hezekiah could but chatter, Isaiah 38:14; and Moses
could not utter a word at the Red Sea, though he did strive in his spirit,
Exodus 14:15. In such cases they must be beholden to the help of others.

Sometimes a man is in body sick, as James saith, ’If any man be sick, let him
send for the elders, and let them pray,’ James 5:14. There may be such distemper
of body and soul, that we are unfit to lay open our estate to our own content.
It is oft so with the best of God’s children; not that God doth not respect
those broken sighs and desires, but they give not content to the soul. The poor
palsy man in the gospel, not able to go himself, was carried on the shoulders of
others, and let through the house to Christ, Mark 2:2-3. Ofttimes we may be in
such a palsy estate, that we cannot bring ourselves to Christ, but we must be
content to be borne to him by others.

’I charge you, O daughters of Jerusalem, that ye tell my beloved I am sick of
love.’

Whence the point that I desire you would observe is, That at such times as we
find not our spirits enlarged from any cause outward and inward, to comfort and
joy, then is a time to desire the prayers and help of others.

It is good to have a stock going everywhere; and those thrive the best that have
most prayers made for them; have a stock going in every country. This is the
happiness of the saints. To enforce this instruction, to desire the prayers of
others, we must discover, that there is a wondrous force in the prayers of
Christians one for another. It is more than a compliment. Would it were so! The
great apostle Paul, see how he desires the Romans, that they would strive and
contend with God after a holy violence, by their joint prayers for him, Romans
15:30; so he desires the Thessalonians that they would pray for him, ’that he
might be delivered from unreasonable men,’ 2 Thessalonians 3:2. It is usual with
him to say, ’Pray, pray,’ and for us too; for such are gracious in the court of
heaven. Despise none in this case. A true, downright, experienced Christian’s
prayers are of much esteem with God. Our blessed Saviour himself, when he was to
go into the garden, though his poor disciples were sleepy, and very untoward,
yet he would have their society and prayers, Matthew 26:38 (k).

’I charge you, O daughters of Jerusalem, if you find my beloved, that ye tell
him I am sick of love.’ To speak a little of the matter of the charge, ’I am
sick of love.’ I love him, because I have found former comfort, strength, and
sweetness from him, that I cannot be without him. To be love-sick, then, in the
presence of the church, is to have strong affections to Christ; from which comes
wondrous disquietness of spirit in his absence. Here is somewhat good, and
somewhat ill. This is first her virtue, that she did fervently love. This was
her infirmity, that she was so much distempered with her present want. These two
breed this sickness of love. Whence we observe, Where the thing loved is not
present, answerable to the desires of the soul that loves, there follows
disquiet and distemper of affections. That is here termined* sickness of love.
The reason hereof is, natural contentment is in union with the thing loved. The
more excellent the thing is that is loved, the more contentment there is in
communion with it; and where it is in any degree or measure hindered, there is
disquiet. Answerable to the contentment in enjoying, is the grief, sorrow, and
sickness in parting. The happiness of the church consisting in society with
Christ, therefore it is her misery and sickness to be deprived of him, not to
enjoy him whom her soul so dearly loveth. There are few in the world sick of
this disease. I would there were more sick of the love of Christ. There are many
that surfeit rather of fulness, who think we have too much of this manna, of
this preaching, of this gospel. There is too much of this knowledge of the
ordinances. These are not sick of love.

Use. Make a use, therefore, of trial, whether we be in the state of the church
or no, by valuing and prizing the presence of Christ in his ordinances, the word
and sacraments.

There are many fond sicknesses in the world. There is Amnon’s sickness, that was
sick of love for his sister Tamar, 2 Samuel 13:2; his countenance discovered it.
And Ahab, he is sick in desiring his neighbour’s vineyard, 1 Kings 21:1, seq.
You have many strange sicknesses. Many sick with fires kindled from the flesh,
from hell, but few sick of this sickness here spoken of.

1. If we find ourselves carried to Christ, to run in that stream as strong as
the affections of those that are distempered with sickness of the love of other
things, it will discover to us whether we be truly love-sick or not.

2. Take a man that is sick for any earthly thing, whether of Ahab’s or Amnon’s
sickness, or of anything, take it as you will, that which the soul is sick of in
love, it thinks of daily. It dreams of it in the night. What do our souls
therefore think of? What do our meditations run after? When we are in our
advised and best thoughts, what do we most think of? If of Christ, of the state
of the church here, of grace and glory, all is well. What makes us, in the midst
of all worldly discontentments, to think all dung and dross in comparison of
Christ, but this sickness of love to Christ. If our love be in such a degree as
it makes us sick of it, it makes us not to hear what we hear, not to see what we
see, not to regard what is present. The soul is in a kind of ecstasy; it is
carried so strongly, and taken up with things of heaven. It is deaded to other
things, when our eyes are no more led with vanity than if we had none, and the
flesh is so mortified as if we were dead men, by reason of the strength of our
affections that run another way, to better things which are above.

3. Thus we see it is in love. Talk with a man that is in any heat of affections,
you talk with one that is not at home, you talk with one absent. The soul is
more where it loves than where it dwells. Surely where love is in any strength
it draws up the soul, so that a man ofttimes, in his calling and ordinary
employments, doth not heed them, but passeth through the world as a man at
random. He regards not the things of the world; for Christ is gotten into his
heart, and draws all the affections to himself. Where the affection of love is
strong, it cares not what it suffers for the party loved, nay, it glories in it.
As it is said of the disciples, when they were whipped and scourged for
preaching the gospel, it was a matter of glory to them, Acts 5:41. It is not
labour, but favour. It is not labour and vexation, but favour that is taken,
where love is to the party loved. Where the love of Christ is, which was here in
the church, labour is no labour, suffering is no suffering, trouble is no
trouble.

4. Again, it is the property of the party that is sick of this disease, to take
little contentment in other things. Tell a covetous worldling that is in love
with the world a discourse of learning, what cares he for learning? Tell him of
a good bargain, of a matter of gain, and he will hearken to that. So it is with
the soul that hath felt the love of Christ shed abroad in his heart. Tell him of
the world, especially if he want* that which he desires, the peace and strength
that he found from Christ in former times, he relisheth not your discourse.

Labour we, therefore, every day more and more to have larger and larger
affections to Christ. The soul that loves Christ, the nearer to Christ the more
joyful it is; when he thinks of those mutual embracings, when Christ and his
soul shall meet together there. This happiness is there, where the soul enjoys
the thing loved; but that is not here, but in heaven. Therefore, in the mean
time, with joy he thankfully frequents the places where Christ is present in the
word and sacrament. And, that we may come to have this affection, let us see
what our souls are without him; mere dungeons of darkness and confusion, nothing
coming from us that is good. This will breed love to the ordinances; and then we
shall relish Christ both in the word and sacrament. For he is food for the
hungry soul, and requires nothing of us but good appetites; and this will make
us desire his love and presence.


========================================================================
  CHAPTER 16: 13. THE THIRTEENTH SERMON
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THE THIRTEENTH SERMON

I charge you, O daughters of Jerusalem, if ye find my beloved, that ye tell him
I am sick of love. What is thy beloved more than another beloved, O thou fairest
among women? &c.—Song of Solomon 5:8-9. THE soul, as it is of an immortal
substance, so in the right and true temper thereof, [it] aspireth towards
immortality, unless when it is clouded and overpressed with that ’which presseth
downwards, and the sin which hangeth so fast on,’ as the apostle speaks, Hebrews
12:1,* which is the reason of those many and diverse tossings and turmoilings of
the enlightened soul, now up, now down, now running amain homewards, and now
again sluggish, idle, and lazy; until roused up by extraordinary means, it puts
on again. As the fire mounteth upwards unto its proper place, and as the needle
still trembleth till it stand at the north; so the soul, once inflamed with an
heavenly fire, and acquainted with her first original, cannot be at rest until
it find itself in that comfortable way which certainly leads homewards. An
instance whereof we have in the church here, who, having lost her sweet
communion with Christ, and so paid dearly for her former neglect and slighting
his kind invitations, as being troubled, restless in mind, ’beaten and wounded
by the watchmen,’ bereft of her veil, &c. Yet this heavenly fire of the blessed
Spirit, this ’water of life,’ John 4:10, so restlessly springing in her, makes
her sickness of love and ardent desire after Christ to be such, that she cannot
contain herself, but breaks forth in this passionate charge and request—

’I charge you, O daughters of Jerusalem, if ye find my beloved, that ye tell him
I am sick of love.’

Thus we may see that the way to heaven is full of changes. The strength of
corruption overclouds many times, and damps our joys. How many several tempers
hath the church been in! Sometimes she is all compounded of joy, vehemently
desiring kisses of her best beloved. She holds her beloved fast, and will not
let him go; and sometimes, again, she is gone, hath lost her beloved, is in a
sea of troubles, seeks and cannot find him, becomes sluggish, negligent,
overtaken with self-love, after which when she hath smarted for her omissions,
as here again, she is all a-fire after Christ, as we say, no ground will hold
her, away she flies after him, and is restless until she find him. Where by the
way we see, that permanency and stability is for the life to come; here our
portion is to expect changes, storms, and tempests. Therefore they must not be
strange to particular persons, since it is the portion of the whole church,
which thus by sufferings and conformity to the head, 2 Corinthians 4:17-18, must
enter into glory, while God makes his power perfect in our weakness, 2
Corinthians 12:9, overcomes Satan by unlikely means, and so gets himself the
glory, even out of our greatest infirmities, temptations, and abasements. But
God, though he make all things work for good unto his children, Romans 8:28,
even the devil, sin, and death, desertions, afflictions and all; yet we must be
warned hereby not to tempt God, by neglecting the means appointed for our
comfortable passage, but open to Christ when he knocks, embrace him joyfully in
his ordinances, and let our hearts fly open unto him. For though, through his
mercy, our wounds be cured, yet who would be wounded to try such dangerous
experiments, as here befell the church in her desertions, for her sluggish
negligence, deadness, and self-love? So that we see there is nothing gotten by
favouring ourselves in carnal liberty, security, or by yielding to the flesh.
The church stood upon terms with Christ when he would have come in to her; but
what ensued hereupon? She fell into a grievous desertion, and not only so, but
finds very hard usage abroad, all which she might have prevented by
watchfulness, carefulness, and opening to Christ knocking. It is a spiritual
error, to which we are all prone, to think that much is gained by favouring
ourselves, but we shall find it otherwise. See here, again, that God will bear
with nothing, though in his own, but he will sharply punish them even for
omissions, and that not only with desertion, but sometimes they shall meet with
oppositions in the world.

David cannot scape with a proud thought in numbering of the people, but he must
smart for it, and his people also, 2 Samuel 24:1. God is wondrous careful of his
children to correct them, when he lets strangers alone, Amos 3:2. It is a sign
of love, when he is at this cost with us. And it should tie us to be careful of
our behaviour, not to presume upon God’s indulgence; for the nearer we are to
him, the more careful he is over us: ’He will be sanctified in all that come
near him,’ Leviticus 10:3. We see the Corinthians, because they come
unreverently to the Lord’s table, though otherwise they were holy men, ’some of
them are sick, some weak, others sleep, that they might not be condemned with
the world,’ 1 Corinthians 11:30.

Let none, therefore, think the profession of religion to imply an immunity, but
rather a straighter* bond; for ’judgment begins at the house of God,’ 1 Peter
4:17. Whatsoever he suffers abroad, he will not suffer disorders in his own
house, as the prophet says, ’You only have I known of all the families of the
earth, therefore you shall not go unpunished,’ Amos 3:2. The church is near him,
his spouse whom he loveth, and therefore he will correct her, not enduring any
abatement, or decay of the first love in her. And for this very cause he
threateneth the church of Ephesus, ’to remove her candlestick,’ Revelation 2:5.
To proceed. The poor church here is not discouraged, but discovers and empties
herself to the daughters of Jerusalem. As it is the nature of culinary fire, not
only to mount upwards, but also to bewray itself by light and heat, so of this
heavenly fire, when it is once kindled from above, not only to aspire in its
motion, but to discover itself, in affecting others with its qualities. It could
not contain itself here in the church, but that she must go to the daughters of
Jerusalem. ’I charge you, O daughters of Jerusalem, if ye find my beloved, that
ye tell him that I am sick of love.’ Therefore they may doubt that they have not
this heavenly fire kindled in them, that express it not seriously; for of all
affections, it will not be concealed. David wonders at his own love: ’Oh, how I
love thy law! Oh, how amiable are thy tabernacles!’ Psalms 119:97.

Again, we see here, that where the soul is sick of love, it stands not upon any
terms, but it humbleth and abaseth itself. We say that affection stands not with
majesty. Therefore Christ’s love to us moved him to abase himself in taking our
nature, that he might be one with us. Love stood not upon terms of greatness. We
see the church goes to those that were meaner proficients in religion than
herself, to pour out her spirit to them, ’to the daughters of Jerusalem.’ She
abaseth herself to any service, 1 Thessalonians 2:3. Love endureth all things, 1
Corinthians 13:7, anything to attain to the thing loved; as we see Hamor the son
of Shechem, he would endure painful circumcision for the love he bore to Dinah,
Genesis 34:24. So, Acts 5:41, it is said they went away rejoicing, after they
were whipped, because they loved Christ. The spirit of love made them rejoice,
when they were most disgracefully used.

Sometimes where this affection of heavenly love is prevalent, so that a man is
sick of it, the distempers thereof redounds to the body, and reflects upon that,
as we see in David: ’That his moisture became as the drought of summer,’ Psalms
32:4; because there is a marriage and a sympathy between the soul and the body,
wherein the excessive affections of the one redound and reflect upon the other.

’Tell him that I am sick of love.’ Here is a sickness, but not unto death, but
unto life; a sickness that never ends but in comfort and satisfaction. Blessed
are those that hunger and thirst after Christ, they shall be satisfied, Matthew
5:6, as we shall see afterwards more at large.

Knowledge gives not the denomination, for we may know ill and be good, and we
may know good and be evil; but it is the affection of the soul which cleaves to
the things known. The truth of our love is that gives the denomination of a
state to be good or ill. Love is the weight and wing of the soul, which carries
it where it goes; which, if it carry us to earth, we are base and earthly; if to
heaven, heavenly. We should have especial care how we fix this affection; for
thereafter as it is, even so is our condition. ’Ask thy love of what city thou
art, whether of Jerusalem or Babylon,’ as Austin saith. Now the daughters of
Jerusalem reply unto the church, wondering at her earnestness,

’What is thy beloved more than another beloved, O thou fairest among women? what
is thy beloved more than another beloved, that thou dost so charge us?’

Instead of giving satisfaction to her, they reply with asking new questions,
’What is thy beloved more than another beloved, O thou fairest among women? what
is thy beloved,’ &c. Wherein ye have a doubling of the question, to shew the
seriousness of it. Of this their answer there are two parts.

1. A loving and sweet compellation, ’O thou fairest among women.’

2. The question doubled, ’What is thy beloved more than another beloved?’ And
again, ’What is thy beloved,’ &c., ’that thou dost so charge us?’ As if they
should say, ’Thou layest a serious charge upon us; therefore there is some great
matter surely in thy beloved that thou makest such inquiry after him.’ Thus the
weaker Christians being stirred up by the example of the stronger, they make
this question, and are thus inquisitive. But to speak of them in their order.

’O thou fairest among women.’ Here is the compellation. The church is the
fairest among women in the judgment of Christ. So he calls her, ’O thou fairest
among women,’ Song of Solomon 1:8; and here the fellow-members of the church
term her so too; fair, and the fairest, incomparably fair.

Quest. But how cometh she to be thus fair?

Ans. 1. It is in regard that she is clothed with Christ’s robes. There is a
woman mentioned clothed with the sun, Revelation 12:1. We were all ennobled with
the image of God at the first, but after we had sinned we were bereft of that
image. Therefore now all our beauty must be clothing, which is not natural to
man, but artificial; fetched from other things. Our beauty now is borrowed. It
is not connatural with us. The beauty of the church now comes from the Head of
the church, Christ. She shines in the beams of her husband, not only in
justification, but in sanctification also.

2. The church is lovely and fair again, as from Christ’s imputative
righteousness, so from his righteousness inherent in her, the graces she hath
from him. For of him we receive grace for grace. There is never a grace but it
is beautiful and fair; for what is grace but the beams of Christ, the Sun of
righteousness? So that all must be fair that comes from the first fair, all
beautiful that comes from the first beauty. This beauty of grace, whereby it
makes the church so fair, springs from these grounds.

First. In that it is from a divine principle and original. It is not basely
bred, but from heaven. And therefore it raiseth the soul above nature, and makes
the subjects wherein it is as far surpass all other men, as men do beasts.

Secondly. In regard of the continuance, it is everlasting, and makes us continue
for ever. ’All flesh is grass, and as the flower of grass,’ saith the prophet,
Isaiah 40:6; and it is repeated in the New Testament in divers places. All
worldly excellency is as the flower of grass. ’The grass withereth and the
flower fadeth, but the word of the Lord (that is, the grace that is imprinted in
the soul by the Spirit with the word), that abideth for ever,’ 1 Peter 1:24, and
makes us abide likewise.

Use 1. From this fairness of the church, let us take occasion to contemplate of
the excellency of Christ that puts this lustre of beauty upon the church. Moses
married a woman that was not beautiful, but could not alter the complexion and
condition of his spouse. But Christ doth. He takes us wallowing in our blood,
deformed and defiled. He is such a husband as can put into his church his own
disposition, and transform her into his own proportion. He is such a head as can
quicken his members; such a root as instils life into all his branches; such a
foundation as makes us living stones. There is a virtue and power in this
husband above all.

Obj. But she is black.

Ans. She is so, indeed, and she confesseth herself to be so. ’I am black, but
comely,’ Song of Solomon 1:5. (1.) Black in regard of the afflictions and
persecutions of others she meets with in this world.

(2.) Black, again, in regard of scandals; for the devil hates the church more
than all societies in the world. Therefore, in the society of the church there
are often more scandals than in other people; as the apostle tells the
Corinthians there was incest amongst them, the like was not among the heathen, 1
Corinthians 5:1.

(3.) She is black through the envy of the world, that looks more at the church’s
faults than virtues.

(4.) The church is black and unlovely, nothing differing from others, in regard
of God’s outward dealing. ’All falls alike to all,’ Ecclesiastes 9:2. They are
sick and deformed. They have all things outwardly whatsoever in common with
others.

(5.) Lastly and principally, she is black, in respect of her infirmities and
weaknesses; subject to weakness and passions, as other men. The beauty of the
church is inward, and undiscerned to the carnal eye altogether. The Scribes and
Pharisees see no virtue in Christ himself. It is said, ’that he came among his
own, and his own could not discern of him: the darkness could not comprehend
that light,’ John 1:5; John 1:11. Now, as it was with Christ, so it is much more
with the church. Let this, then, be the use of it.

Use 2. Oppose this state of the church to the false judgment of the world. They
see all black, and nothing else that is good. Christ sees that which is black,
too; but then his Spirit in them (together with the sight of their blackness)
seeth their beauty, too. ’I am black, but comely,’ &c. Be not discouraged,
therefore, at the censure of the world. Blind men cannot judge of colours. It is
said of Christ, ’he had no form or beauty in him, when we shall see him,’ Isaiah
53:2. (1.) Not in outward glory, nor (2.) in the view of the world. If we be,
therefore, thought to be black, we are no otherwise thought of than the church
and Christ hath been before us.

Use 3. Again, let us make this use of it against Satan in the time of
temptation. Doth Christ think us fair for the good we have? Doth he not
altogether value us by our ill? and shall we believe Satan, who joins with the
distempers of melancholy or weakness we are in (which he useth as a weapon
against the soul), to make us think otherwise? ’Satan is not only a murderer,
but a liar from the beginning,’ John 8:44. We must not believe an enemy and a
liar withal. But consider how Christ and the church judgeth, that have better
discerning. And let us beware we be not Satans* to ourselves; for if there were
no devil, yet in the time of temptation and desertion we are subject to
discouragement, to give false witness against ourselves. We are apt to look on
the dark side of the cloud. The cloud that went before the Israelites had a
double aspect, one dark, the other light, Exodus 14:20. In temptation we look on
the dark side of the soul, and are witty in pleading against ourselves. Oh, but
consider what Christ judgeth of us, ’O! thou fairest among women;’ and what
those about us that are learned, who can read our evidences better than we
ourselves, do judge of us. Let us trust the judgment of others in time of
temptation more than our own.

Use 4. Learn again here, what to judge of the spirits of such kind of men as are
all in disgracing and defacing the poor church. Their table talk is of the
infirmities of Christians. They light upon them as flies do upon sore places,
and will see nothing that is good in them. Oh! where is the Spirit of Christ, or
of the church of Christ, in them that thus bescratch the face of the church?
when yet ofttimes their hearts tell them these poor despised ones will be better
than themselves one day, for grace shall have the upper hand of all excellences.
The church is fair and fairest. Grace is a transcendent good. All the excellency
of civility and morality is nothing to this. This denominates the church the
fairest. She is not gilt, but pure gold; not painted, but hath a true natural
complexion. All other excellencies are but gilt, painted excellencies. ’The
whore of Babylon,’ she is wondrous fair! But wherein doth her beauty consist? In
ornaments and ceremonies to abuse silly people that go no further than fancy. It
is an excellency that comes not to the judgment, but the excellency of the
church is otherwise. She is ’the fairest among women.’ She hath a natural
fairness. As gold is pure gold, so the church is of a pure composition, glorious
within. It is for the false, whorish church to be glorious without only, but the
true church is glorious within. But that which we should especially observe is,
that we should labour to answer this commendation; not only to be fair, but the
fairest; to be transcendently, singularly good; to do somewhat more than others
can; to have somewhat more in us than others have. For it is answerable to the
state of a Christian. Is a Christian in an excellent rank above other men? Let
him shew it by a carriage more gracious, more fruitful and plentiful in good
works. There is a kind of excellency affected in other things, much more should
we desire to be excellent in that that is good, that we may not be fair only,
but the fairest. This the apostle St Paul excellently presseth to Titus, his
scholar, Titus 2:14, and to all of us in other places, that we should be ’a
peculiar people, zealous of good works,’ not only to do them, but to be zealous
of them, and to go before others in them, standing as standard-bearers.
Therefore those that think they may go too far in religion, that they may be too
fruitful, are not worthy the name of the spouse of Christ; for she is fair, yea,
the fairest among women, ’The righteous is more excellent than his neighbour,’
Proverbs 12:26. Therefore we should excel in good works, as the apostle exhorts
us, ’to labour after things that are excellent,’ 1 Corinthians 12:31; 2 Peter
1:8, as if he should say, Is there anything better than other, labour for that.
You have some so far from this disposition that they cry down the excellencies
of others, lest the fairness of others might discover their blackness. Thus we
leave the compellation, and come to the question.

Quest. ’What is thy beloved more than another beloved?’ And they double it,
’What is thy beloved more than another beloved, that thou so chargest us?’

Questions are of divers natures. We shall not stand upon them. This is not a
question merely of ignorance, for they had some knowledge of Christ, though
weak. Nor was it a curious nor a catching question, like those of the scribes
and pharisees unto Christ, to instance in that of Pilate, ’What is truth?’ John
18:38, when Christ had told him the truth. ’What is truth?’ saith he, in a
scornful, profane manner (l), as indeed profane spirits cannot hear savoury
words, but they turn them off with scorn, ’What is truth?’ This here in the text
is not such, but a question tending to further resolution and satisfaction,
’What is thy beloved more than another beloved?’

First of all, observe that these of the church here were stirred up by the
examples of other members of the church to be inquisitive after Christ, so to be
satisfied. Hence observe that there is a wondrous force in the examples of
Christians to stir up one another. We see here, when the church was sick of
love, the other part of the members began to think, what is the reason the
church is so earnest to seek after Christ? There is some excellency sure in him.
For wise men do not use great motions in little matters. Great things are
carried with great movings. We use not to stir up tragedies for trifles, to make
mountains of mole-hills. The endeavours and carriages of great persons that be
wise, judicious, and holy are answerable to the nature of things. And indeed the
church judgeth aright in this. Then see the force of good example. Any man that
hath his wits about him, when he sees others serious, earnest, and careful about
a thing, whereof for the present he can see no reason, especially if they have
parts equal or superior to himself, will reason thus presently:—

What is the matter that such a one is so earnest, so careful, watchful,
laborious, inquisitive? It is not for want of wit; surely he hath parts enough,
he understands himself well. And then he begins to think, sure I am too cold.
Hereupon come competition and co-rivality,* surely I will be as good as he.

Use. Let us labour, therefore, to be exemplary to others, and to express the
graces of God; for thus we shall do more than we are aware. There is a secret
influence in good example. Though a man say nothing, saith one, there is a way
to profit from a good man though he hold his peace. His course of life speaks
loud enough. We owe this to all, even to them that are without, to do them so
much good as to give them a good example, and we wrong them when we do not, and
hinder their coming on by an evil or a dead example.

Let this be one motive to stir us up to it, that answerable to the good we shall
do in this kind shall be our comfort in life and death, and our reward after
death. For the more spreading our good is either in word, life, or conversation,
the more our consciences shall be settled in the consideration of a good life
well spent, our reward shall be answerable to our communication and diffusion of
good; and whereas otherwise it will lie heavy on the conscience, not only in
this life, but at the day of judgment and after; when we shall think not only of
the personal ill that we stand guilty of, but exemplary ill also.

It should move those therefore of inferior sort to look to all good examples, as
the church here to the love of the other part of the church. Wherefore are
examples among us but that we should follow them? We shall not only be
answerable for abuse of knowledge, but also of good examples we have had and
neglected. Doth God kindle lights for us, and shall not we walk by their light?
It is a sin not to consider the sun, the moon, the stars, the heavens, and works
of nature and providence, much more not to consider the works of grace. But one
place of Scripture shall close up all, which is, Romans 11:11, that the example
of us Gentiles at length shall stir up and provoke the Jews to believe. To those
stiff-necked Jews example shall be so forcible that it shall prevail with them
to believe and to be converted. If example be of such force as to convert the
Jews that are so far off, how much more is it or should it be to convert
Christians! Wondrous is the force of good example! So we come to the question
itself, ’What is thy beloved more than another beloved?’ &c.

We see there is excellent use of holy conference. The church coming to the
daughters of Jerusalem, speaking of Christ her beloved, that she is ’sick of
love,’ &c., the daughters of Jerusalem are inquisitive to know Christ more and
more. Here is the benefit of holy conference and good speeches. One thing draws
on another, and that draws on another, till at length the soul be warmed and
kindled with the consideration and meditation of heavenly things. That that is
little in the beginning may bring forth great matters. This question to the
church and talking with her, ’I charge you, if you find my beloved, to tell him
that I am sick of love,’ breeds questions in others, ’What is thy beloved?’ &c.
Whence, upon the description of her beloved, her heart is kindled, she findeth
her beloved; so that talking of holy and heavenly things is good for others and
ourselves also.

It is good for others, as it was good for the daughters of Jerusalem here; for
thereupon they are stirred up to be inquisitive after Christ. And it was good
for the church herself, for hereupon she took occasion to make a large
commendation of Christ, wherein she found much comfort.

2. Good conference, then, is good for ourselves; for we see a little seed brings
forth at length a great tree, a little fire kindleth much fuel, and great things
many times rise out of small beginnings. It was a little occasion which Naaman
the Assyrian* had to effect his conversion, 2 Kings 5:2. There was a poor
banished woman, a stranger, who was a Jewish maidservant. She told her lord’s
servants that there was a prophet in Jewry that could heal him, whereupon he
came thither, and was converted and healed. And Paul sheweth that the very
report of his bonds did a great deal of good in Cæsar’s house, Philip. 1:13.
Report and fame is a little matter, but little matters make way for the greater.
This may put us in mind to spend our time fruitfully in good conference, when in
discretion it is seasonable. We know not, when we begin, where we may make an
end. Our souls may be carried up to heaven before we are aware, for the Spirit
will enlarge itself from one thing to another. ’To him that hath shall be given
more and more still,’ Matthew 13:12. God graciously seconds good beginnings. We
see the poor disciples, when they were in a damp for the loss of Christ, after
he comes, meets them, and talks of holy things. In that very conference their
hearts were warmed and kindled, Luke 24:32. For, next to heaven itself, our
meeting together here, it is a kind of paradise. The greatest pleasure in the
world is to meet with those here whom we shall ever live with in heaven. Those
who are good should not spend such opportunities fruitlessly. And to this end,
labour for the graces of the communion of saints; for there is such a state. We
believe it as an article of our creed. How shall we approve ourselves to be such
as have interest unto the communion of saints, unless we have spirits able to
communicate good to others? pitiful and loving spirits, that we may speak a word
in due season.

What a world of precious time is spent in idle conversing, as if the time were a
burden, and no improvement to be made of the good parts of others. Sometimes,
though we know that which we ask of others as well as they do, yet
notwithstanding good speeches will draw us to know it better, by giving occasion
to speak more of it, wherewith the Spirit works more effectually and imprints it
deeper, so that it shall be a more rooted knowledge than before; for that doth
good that is graciously known, and that is graciously known that the Spirit
seals upon our souls. Perhaps the knowledge I have is not yet sealed
sufficiently; it is not rooted by conference. Though I hear the same things
again, yet I may hear them in a fresh manner, and so I may have it sealed deeper
than before. Experience finds these things to be true.

Again, we should labour here to have our hearts inquisitive. The heathen man
accounted it a grace in his scholar, and a sign that he would prove hopeful,
because he was full of questions. Christians should be inquisitive of the ways
of righteousness; inquisitive of the right path which leads to heaven; how to
carry themselves in private, in their families; how in all estates; inquisitive
of the excellency of Christ. ’What is thy beloved more than another beloved?’
Questions end usually in resolutions; for the soul will not rest but in
satisfaction. Rest is the happiness of the soul, as it were. When a question is
moved, it will not be quiet till it have satisfaction. Therefore doubting at the
first, breeds resolution at the last. It is good therefore to raise questions of
the practice of all necessary points; and to improve the good parts and gifts of
others that we converse with, to give satisfaction. What an excellent
improvement is this of communion and company, when nothing troubles our spirit,
but we may have satisfaction from others upon our proposing it. Perhaps God hath
laid up in the parts of others, satisfaction to our souls; and hath so
determined that we shall be perplexed and vexed with scruples, till we have
recourse to some whom he hath appointed to be helpful to us in this kind. Many
go mourning a great part of their days in a kind of sullenness this way, because
that they do not open their estate to others. You see here the contrary practice
of the church. She doubles the question: ’What is thy beloved more than another
beloved, O thou fairest among women? what is thy beloved more than another
beloved, that thou dost so charge us?


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  CHAPTER 17: 14. THE FOURTEENTH SERMON
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THE FOURTEENTH SERMON

What is thy beloved more than another beloved, O thou fairest among women? what
is thy beloved more than another beloved, that thou dost so charge us? My
beloved is white and ruddy, the chiefest among ten thousand.—Song of Solomon
5:9-10. THE last time we met we left the church sick of love; which strange
affection in her, together with her passionate charge to the daughters of
Jerusalem, moved them to make this question unto her, ’What is thy beloved more
than another beloved,’ &c. To be in love is much; to conceal it is grievous; to
vent it with such fervency and passion breeds astonishment in these younger
Christians, who wonder what that is which can so draw away the church’s love,
and run away with her affections. They knew no such excellencies of the person
the church so admired, and therefore they double the question unto her, ’What is
thy beloved?’ &c. ’what is thy beloved?’ &c. Whereby we see the excellency of
the soul which aspires still towards perfection; not resting in any state
inferior to the most excellent. Therefore also is the church’s sickness of love
here, who desires a nearer union and communion with Christ than she at this time
had. For there are degrees of spiritual languishing. Till we be in heaven we are
always under some degree of this sickness of love; though the soul have more
communion at one time than at another. Yea, the angels are under this wish to
see Christ, together with his church, in full perfection. So that until we be in
heaven, where shall be a perfect reunion of soul and body, and of all the
members of the church together, there is a kind of sickness attending upon the
church and a languishing. The question asked is, ’What is thy beloved more than
another’s beloved, O thou fairest among women?’

What! now fair when her veil was taken away? now fair when the watchmen abased*
her? now fair when she was disgraced? Yes; now fair, and now fair in the sight
of the daughters of Jerusalem, and in the sight of Christ that calls her the
fairest among women. So that under all disgraces, infirmities, and scandals;
under all the shame that riseth in the soul upon sin; under all these clouds
there is an excellency of the church. She is, ’the fairest among women,’
notwithstanding all these. ’O thou fairest among women.’

Quest. Whence comes this fairness, under such seeming foulness and disgrace?

Ans. It comes from without. It is borrowed beauty, as you have it, Ezekiel
16:1-2. By nature we lie in our blood. There must be a beauty put upon us. We
are fair with the beauty that we have out of Christ’s wardrobe. The church
shines in the beams of Christ’s righteousness; she is not born thus fair, but
new-born fairer. The church of Christ is all glorious, but it is within, not
seen of the world, Psalms 45:13. She hath a life, but it is a hidden life, ’our
glory and our life is hidden in Christ,’ Colossians 3:3. It is hid sometimes
from the church itself, who sees only her deformity and not her beauty, her
death but not her life, because her ’life is hid.’ Here is a mystery of
religion, The church is never more fair than when she judgeth herself to be most
deformed; never more happy than when she judgeth herself to be miserable: never
more strong than when she feels herself to be weak; never more righteous than
when she feels herself to be most burdened with the guilt of her own sins,
because the sense of one contrary forceth to another. The sense of ill forceth
us to the fountain of good, to have supply thence. ’When I am weak, then am I
strong,’ saith Paul, 2 Corinthians 12:10. Grace and strength is perfect in
weakness.

Use. This should teach us what to judge of the church and people of God; even
under their seeming disgraces, yet to judge of them as the excellentest people
in the world, ’All my delight is in those that are excellent,’ Psalms 16:3; to
join ourselves to them. Especially this is here to be understood of the church,
as it is the mystical body of Christ; not as a mixed body, as a visible church,
’but as it is the temple of the Holy Ghost,’ 1 Corinthians 3:17. The visible
church hath terms of excellency put upon it sometimes, but it is in regard of
the better part. As gold unrefined is called gold, because gold is the better
part; and a heap of wheat unwinnowed is called wheat, though there be much chaff
in it. The body of Christ itself hath always excellent terms given it, ’O thou
fairest among women.’

Those that look upon the church with the spectacles of malice can see no such
beauty in her, though to espy out faults (as the devil could in Job, Job 1:9,
seq.), to quarrel, to slander, they are quick-sighted enough. But we see here
the church in the judgment of the ’daughters of Jerusalem,’ that she is the
’fairest among women.’ The papists have a painted beauty for their catholic
church, but here is no such beauty. It becomes a whore to be painted to be as
fair as her hands can make her, with feigned beauty. But the church of Christ
hath a beauty from her husband, a real, spiritual beauty, not discerned of the
world.

Use. This should be of use to God’s children themselves, to help them in the
upbraidings of conscience (as if they had no goodness in them), because they
have a great deal of ill. Christians should have a double eye, one to set and
fix upon that which is ill in them, to humble them; and another upon that which
is supernaturally gracious in them, to encourage themselves. They should look
upon themselves as Christ looks upon them, and judge of themselves as he judgeth
of them, by the better part. He looks not so much what ill we have, for that
shall be wrought out by little and little, and be abolished. It is condemned
already, and it shall be executed by little and little, till it be wholly
abolished. But he looks upon us in regard of the better part. So should we look
upon ourselves, though otherwhiles upon our black feet (our infirmities) when we
are tempted to pride and haughtiness. But always let the mean thoughts we
conceive of ourselves make us to fly to Christ.

’What is thy beloved more than another beloved?’

Here is a question, and a question answered with a question. Questions they
breed knowledge; as the Greek proverb is, doubtings breed resolution. Whereupon
the inquisitive soul usually proves the most learned, judicious, and wise soul.
Therefore that great philosopher* counted it as a virtue amongst his scholars
that they would be inquisitive. So the scholars of righteousness are
inquisitive, ’They inquire the way to Canaan, and the way to Zion with their
faces thitherwards,’ Jeremiah 1:5.

It is a special part of Christians’ wisdom to improve the excellency of others
by questions; to have a bucket to draw out of the deep wells of others. As
Solomon saith, ’The heart of a wise man is as deep waters, but a man of
understanding can tell how to fetch those waters out.’ There be many men of deep
and excellent parts which are lost in the world, because men know not how to
improve them. Therefore it is good, while we have men excellent in any kind, to
make use of them. It is an honour to God as well as a commodity to ourselves.
Doth God suffer lights to shine in the world that we should take no notice of
them? It is a wrong to ourselves and a dishonour to God.

’What is thy beloved more than another beloved?’ &c. A further point from hence
is, that if we would give encouragement to others to repair to us for any good,
we should learn to be so excellent as to adorn religion.

’O thou fairest among women, what is thy beloved?’ &c. They inquire of her,
because they have a good conceit of her. A world of good might be done if there
were bred a good conceit of men in others. We say in sickness, A good conceit of
the physician is half the cure. So in teaching, a good conceit of the teacher is
half the learning. ’The daughters of Jerusalem’ had a good conceit here in their
questioning of the church. ’O thou fairest among women, what is thy beloved more
than another beloved?’

Let us labour, therefore, to be such as may bring honour and credit to religion,
and make it lovely; that what we do may make others think we do what we do to
great purpose; which is ofttimes a special means and occasion of their
conversion. Though properly the cause of conversion be the Spirit of God in the
ordinances, yet the inducement, many times, and occasion, is the observation of
the course and carriage of those that excel and are known to be eminent in parts
and in graces. Emulation adds spurs to the soul. Do they take such courses that
are wiser than I, and shall not I take the like course too? Paul saith, the
emulation of the Gentiles shall be a means of the conversion of the Jews, Romans
11:11. When they shall see them embrace Christ, they will be encouraged to do so
also. What shall we think, therefore, of them that live so as that they bring an
evil report, scandal, and reproach upon religion? Great and fearful is their
wickedness, that by their ill conversation, like Hophni and Phinehas, discredit
the ordinances of the Lord, 1 Samuel 2:17.

Now the church thus answers the former question touching Christ, ’My beloved is
white and ruddy, the chiefest of ten thousand.’ She is not afraid to set out her
beloved’s beauty; for there is no envy in spiritual things. It is want of wisdom
amongst men to commend a thing that is very lovely to others, and so to set an
edge upon their affections when they cannot both share; and the more one hath,
the less another hath of all things here below. But in spiritual things there is
no envy at the sharing of others in that we love ourselves, because all may be
loved alike. Christ hath grace and affection enough for all his. He hath not, as
Esau speaks, but ’one blessing.’ No, he can make all his happy. Therefore the
church stands not upon terms. When the ’daughters of Jerusalem’ inquire about
her beloved, I tell you freely, says she, what my beloved is. First, in general,
the answer is, ’My beloved is white and ruddy, the chiefest among ten thousand.’
Then afterwards there is a specification of the particulars. She will not stand
upon the gross, but admires* at every parcel in the thing beloved. Every thing
is lovely, as we shall see in particulars afterwards.

’My beloved is white and ruddy, the chiefest among ten thousand.’

We will take that which is safe, because we will have sure footing, as near as
we can, in this mystical portion of Scripture.

Quest. What is that white and ruddy? Why doth the church set forth the spiritual
excellencies of Christ by that which is most outwardly excellent and most
beautiful?

Ans. Because of all complexions, the mixed complexion of these two colours,
white and ruddy, is the purest and the best. Therefore she sets out the beauty
and the spiritual excellency of Christ by this ’white and ruddy.’ Beauty ariseth
of the mixture of these two. First, she sets out the beauty of Christ
positively; and then, by way of comparison, ’the chiefest among ten thousand.
But what is this white and ruddy? what is beauty?

1. To the making of beauty there is required a sound, healthy constitution, so
as the particulars have a due proportion. There must be a harmony of the parts,
one suiting with one another; for comeliness stands in oneness, when many
things, as it were, are one. Uncomeliness is in diversity, when diverse things
are jumbled together that belong to many heads; as we say it is uncomely to have
an old man’s head on a young man’s shoulders. But when all things are so suited
that they make one, agreeing exactly, there is beauty and comeliness.

2. Besides soundness of constitution and comeliness of proportion, there is a
grace of colour that maketh beauty, which ariseth out of the other. So that
soundness and goodness of constitution, together with the exact proportion of
the variety of parts, having with it this gracefulness of colour and complexion,
makes up that which we call beauty. In a word, then, this carnation colour,
white and ruddy, may be understood of that excellent and sweet mixture that
makes such a gracefulness in Christ. In him there is wonderful purity and
holiness, and yet a wonderful weakness. There is God the ’great God’ and a piece
of earth, of flesh in one person; a bloody, pierced, and a glorious shining
body; humility and glory: justice, wonderful justice, and yet exceeding love and
mercy: justice to his enemies, mercy to his children.

Obs. Christ is a most beautiful person, not as God only, but as man, the
Mediator, God and man. The person of the Mediator is a beautiful person, as
Psalms 45:2, there is a notable description of Christ and of his church, ’Thou
art fairer than the children of men, grace is poured into thy lips,’ &c. But the
loveliness and beauty of Christ is especially spiritual, in regard of the graces
of his Spirit. A deformed person, man or woman, of a homely complexion and
constitution, yet, notwithstanding, when we discern them by their conversation
to be very wise and of a lovely and sweet spirit, very able and withal wondrous
willing to impart their abilities, being wondrous useful; what a world of love
doth it breed, though we see in their outward man nothing lovely? The
consideration of what sufficiency is in Christ, wisdom, power, goodness, and
love, that made him come from heaven to earth, to take our nature upon him, to
marry us, and join our nature to his (that he might join us to him in spiritual
bonds): the consideration of his meekness and gentleness, how he never turned
any back again that came to him, should make us highly prize him. Indeed some
went back of themselves (as the young man in discontent, Matthew 19:22), Christ
turned them not back; nay, he loved the appearance of goodness in the young man,
and embraced him. He is of so sweet a nature that he never upbraided those that
followed him with their former sins, as Peter with denial, and the like. He is
of so gracious a nature that he took not notice of petty infirmities in his
disciples, but tells them of the danger of those sins that might hurt them:
being of so sweet a nature that ’he will not quench the smoking flax, nor break
the bruised reed,’ Isaiah 42:3; his whole life being nothing but a doing of
good, ’he did all things well’ (as the gospel speaks), excellent well, Mark
7:37.

Now, the consideration of what a gracious Spirit is in Christ, must needs be a
loadstone of love, and make him beautiful. Therefore Bernard saith well, When I
think of Christ, I think at once of God, full of majesty and glory; and, at the
same time, of man, full of meekness, gentleness, and sweetness. So, let us
consider of Christ as of the ’mighty God,’ powerful; and withal consider of him
as a gentle and mild man, that came riding meekly on an ass, as the Scripture
sets him out,’ Matthew 21:5. He was for comers, and gave entertainment to all:
’Come unto me, all ye that are weary and heavy laden,’ &c., Matthew 11:28. For
the most weak and miserable person of all had the sweetest entertainment of him,
’He came to seek and to save that which was lost,’ Luke 19:10. Let us, I say,
think of him both as of the great God, and withal as of meek man: the one to
establish our souls, that he is able to do great matters; the other to draw us
to him because he loves us. We are afraid to go to God, ’a consuming fire,’
Hebrews 12:29; but now let us think we go to bone of our bone and flesh of our
flesh, to our brother, to one that out of his goodness abased himself of purpose
that we might be one with him: who loved us more than his own life, and was
contented to carry the curse for us, that we might be blessed of God for ever,
and to suffer a most painful and shameful death, that so he might make us heirs
of everlasting life.

Christ is spiritually lovely, ’the chiefest of ten thousand.’ The church sets
him out by comparison, ’a standard-bearer,’ a carrier of the ’banner of ten
thousand.’ For, as the goodliest men use to carry the ensign, the banner; so he,
the goodliest of all other, is the standard-bearer.

Obs. Whence we gather, that Christ, as he is beautiful and good, so he is
incomparably, beyond all comparison good; ’He is a standard bearer, one among
ten thousand; anointed with the oil of gladness above his fellows,’ Psalms 45:7.

First, for that he is so near to God by the personal union. And in regard
likewise, that all others have all from him. Of his fulness we receive grace for
grace, John 1:16. Ours is but a derivative fulness. His glory and shining is as
the shining of the body of the sun; ours as the light of the air, which is
derived from the glory of the sun. Ours is but the fulness of the stream, and of
the vessel, but the fulness of the fountain and of the spring is his. Thereupon
he is called ’the head of the church,’ Colossians 1:18; the head is the tower of
the body which hath all the five senses in it, and wisdom for the whole body. It
seeth, heareth, understandeth, and doth all for the body; having influence into
the other parts of it. So Christ is above all, and hath influence into all his
church, not only eminence, but influence.

What is excellent in the heavens? The sun. So Christ is the ’Sun of
righteousness,’ Malachi 4:2. The stars. He is the ’bright morning star,’
Revelation 22:16. The light. He is the ’light of the world,’ John 9:5. Come to
all creatures; you have not any excellent amongst them but Christ is styled from
it. He is ’the lion of the tribe of Judah,’ Revelation 5:5, the ’lily,’ Song of
Solomon 2:1, and the ’rose,’ Song of Solomon 2:1, and ’the Lamb of God that
taketh away the sins of the world,’ John 1:29, ’the tree of Life,’ &c.,
Revelation 22:2. There is not a thing necessary to nature, but you have a style
from it given to Christ, to shew that he is as necessary as bread and water, and
the food of life, John 6:35; John 4:14. When we see light, therefore, think of
the ’true light,’ John 9:5. When the sun, think of the ’Sun of righteousness,’
Malachi 4:2. So remember ’the bread and water of life,’ in our common food.
Therefore the sacraments were ordained, that as we go to the sea by the conduct
of rivers, so we might go to the sea of all excellency and goodness by the
conduct of these rivers of goodness, to be led by every excellency in the
creature, to that of our mediator Christ, who is ’the chiefest among ten
thousand.’ To come more particularly to speak of his excellencies, omitting his
two natures in one person, God and man; that we may consider his offices, a
king, priest and prophet. He being the chief in all these, so all good kings
before him were types of him, as also the prophets and priests. He was all in
one. Never any before him was king, priest, and prophet, as he was king, priest,
and prophet in one. So in every respect he was incomparable above all.

1. Such a king, as is king of kings; and subdueth things unconquerable to all
other kings, even the greatest enemies of all; such a king as conquered the
world, death, hell, and sin, all things that are terrible. Death you know is
called ’the king of fears,* because it terrifieth even kings themselves. Christ
is such a king as takes away these terrible greatest ills of all; such a king as
rules over the soul and conscience, the best part of man, where he settles and
stablisheth peace; such a king as sets up his kingdom in our very souls and
hearts, guides our thoughts, desires, actions, and affections, setting up a
peaceable government there. So he is an incomparable king even in regard of that
office. ’He is the chiefest of ten thousand;’ such a king as carries the
government upon his own shoulders, as it is Isaiah 9:6. He devolves not the care
to another, to make it as he list and so be a cypher himself, but he carries all
upon his own shoulder. He needs not a pope for his vicar.

2. Again, as a priest, such a high priest as offered himself a sacrifice by his
eternal Spirit. He as God offered up his manhood. Such a priest as hath
satisfied the wrath of God, and reconciled God to man. All other priests were
but types of this priest, who is such a priest as never dies, ’but lives for
ever to make intercession for us in heaven,’ by virtue of that sacrifice which
he offered in the days of his flesh. He was both priest and sacrifice. Such a
’priest as is touched with our infirmities;’ so mild and gentle, full of pity
and mercy. No priest to this priest. God only smelt a sweet smell from this
sacrifice.

3. And for his prophetical office, he is a prophet beyond all others. Such a one
as can instruct the soul. Other men can propound doctrines, but he can open the
understanding, and hath the key of the heart, the ’key of David which can open
the soul,’ Luke 24:45. By his Holy Spirit he can make the very simple full of
knowledge, Proverbs 1:4. Such a prophet as hath his chair in the very heart of
man; this great ’Bishop of our souls,’ 1 Peter 2:25, ’the Angel of the
covenant,’ that Λογὸς, ’the messenger of the Father.’ So he is ’the chief of ten
thousand,’ consider him as king, as priest, or as prophet.

Use. The use of this is exceeding pregnant, comfortable, and large, that we have
such a Saviour, such an eminent person, so near, so peculiar to us. Our beloved,
my beloved. If he were a ’beloved, the chief of ten thousand,’ it were no great
matter, but he is mine. He is thus excellent; excellent considered with
propriety in it, and a peculiar propriety. Peculiarity and propriety, together
with transcendent excellency, makes happy if there be any enjoying of it.
Therefore repent not yourselves of your repentings, but think I have not cast
away my love, but have set it upon such an object as deserves it, ’for my
beloved is the chiefest of ten thousand.’


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  CHAPTER 18: 15. THE FIFTEENTH SERMON
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THE FIFTEENTH SERMON My beloved is white and ruddy, the chiefest among ten
thousand.—Song of Solomon 5:10.

LOVE is such a boundless affection, that where it once breaks forth in praises
upon a good foundation, it knows no measure; as we see here in the church, who
being provoked and, as it were, exasperated by the ’daughters of Jerusalem’ to
explain the excellency of him she had with so much affection incessantly sought
after, that she might justify her choice (ere she descend into particulars), she
breaks forth into this general description of her beloved; whereby she cuts off
from all hopes of equalling him, ’My beloved is white and ruddy’ (exceeding
fair), nay, ’the chief among ten thousand’ (none like him). She would not have
us think she had bestowed her love but on the most excellent of all, ’the chief
of ten thousand.’ Well were it for us that we could do so in our love, that we
might be able to justify our choice; not to spend it on sinful, vain, and
unprofitable things, which cause repentance and mourning in the conclusion,
whereof the church here worthily cleareth herself; in that she had chosen ’the
chief among ten thousand.’ And most justly did she place her affections upon so
excellent an object, who was so full of ’all the treasures of wisdom and
knowledge, the life of our life, in whom dwelt all the fulness of the Godhead
bodily,’ Colossians 1:11; Colossians 1:19; in whom was a gracious mixture and
compound of all heavenly graces; where greatness and goodness, justice and
mercy, God and man, meet in one person. Such an one who breaks no ’bruised reed,
nor quenches the smoking flax,’ Matthew 12:20, who refuses not sinners, but
invites them unto him, offering to heal all and cure all who come unto him. He
is a king indeed, John 18:37. But this also approves her choice; he rules all,
commands all, judges all. What then can she want who hath such a friend, such a
husband? whose government is so winning, mild, and merciful?

He is not such a monarch as loves to get authority by sternness, like ’Rehoboam,
1 Kings 12:12, but by those amiable graces of gentleness and love. All the
excellencies of holiness, purity, and righteousness, are sweetly tempered with
love and meekness in him. You may see, for instance, how he takes his disciples’
part against the Pharisees, and the poor woman’s that came to wash his feet and
kissed them, against the Pharisee that had invited him to dinner, Luke 7:44. The
church is a company of despised people, that are scorned of Pharisaical proud
spirits; who perhaps have morality and strength of parts to praise them with.
Now Christ takes part with the broken spirits, against all proud spirits.
Howsoever he be gone to heaven (where he is full of majesty), yet he hath not
forgotten his meekness nor changed his nature, with change of honour. He is now
more honoured than he was, for ’he hath a name above all names, in heaven or in
earth,’ Acts 4:12; yet he is pitiful still. ’Saul, Saul, why persecutest thou
me?’ Acts 9:4. He makes the church’s case his own still. Together with beams of
glory, there are bowels of pity in him, the same that he had here upon earth;
which makes him so lovely to the truly brokenhearted, believing soul, ’My
beloved is white and ruddy.’

He is set out likewise by comparing him with all others whatsoever, ’He is the
chief of ten thousand;’ a certain number for an uncertain, that is, the chief
among all. In all things Christ hath the pre-eminence. ’He is the first-born
from the dead,’ Romans 8:29; ’he is the first-born of every creature,’
Colossians 1:15; he is the eldest brother; he is the chief among all. For all
kings, priests, and prophets before were but types and shadows of him. He, the
body, the truth, and the substance. And (as was shewed before) he is all three
in one, king, priest, and prophet; the great doctor* and prophet of his church,
that spake by all the former prophets, and speaks by his ministers to the end of
the world. ’The angel of the covenant,’ that Λογὸς, the Word, that expresseth
his Father’s breast; that as he came from the bosom of his Father, so lays open
his counsel to mankind. It was he that spake by Noah, and preached by his Spirit
to the souls that are now in prison, as Peter speaks, 1 Peter 3:19. So, ’he is
the chief among all.’ But especially in regard of his righteousness; for which
Paul ’accounted all dung and dross, to be found in Christ, not having his own
righteousness, but the righteousness that is in Christ,’ Php 3:8; which is more
than the righteousness of an angel, being the righteousness of God-man, and
above all the righteousness of the law.

Quest. But what is this to us or to the church?

Ans. Yes; for his beauty and excellency is the church’s, because he is the
church’s. ’My beloved is white and ruddy, and my beloved is the chief among ten
thousand.’ It is the peculiar interest that the church hath in Christ that doth
relish her spirit; excellency with propriety in him; ’I am my beloved’s, and my
beloved is mine.’ The more excellent the husband is, the more excellent is the
wife. She only shines in his beams. Therefore it is the interest that we have in
Christ that endears Christ to us. But to come to more particular application of
it. Is Christ thus excellent, super-excellent, thus transcendently excellent,
’white and ruddy,’ the chief of ten thousand?’ This serves, 1. To draw those
that are not yet in Christ unto him.

2. To comfort those that are in Christ.

Use 1. First, those that are not yet in Christ, not contracted to him, to draw
them; what can prevail more than that which is in Christ? Beauty and
excellencies, greatness and goodness. And indeed one main end of our calling,
the ministry, is, to lay open and unfold the unsearchable riches of Christ; to
dig up the mine, thereby to draw the affections of those that belong to God to
Christ.

Use 2. But it is not enough to know that there are excellencies in Christ to
draw us to him, but, there must be a sight of our misery; what beggars we are,
and how indebted. Before we are in Christ we are not our own. The devil lays
claim to us that we are his; death lays claim to us. We are under sin; we cannot
satisfy one of a thousand; therefore this enforceth to make out to join with him
that can discharge all our debts, answer all our suits, and non-suit Satan in
the court of heaven. When once we are married to the Lord of heaven and earth,
all is ours. We have a large charter, ’All things are yours, and you are
Christ’s, and Christ is God’s,’ 1 Corinthians 3:22-23.

Quest. Why are all things ours?

Ans. Because we are married to Christ, who is Lord of all. It is the end of our
calling to sue for a marriage between Christ and every soul. We are the friends
of the bride, to bring the church to him; and the friends of the church, to
bring Christ to them. It is the end of our ministry to bring the soul and Christ
together; and let no debts, no sins hinder. For especially he invites such as
are sensible of their sins. ’Where sin abounds, grace abounds much more,’ Romans
5:20. ’Come unto me, all ye that are weary and heavy laden,’ Matthew 11:28. And,
’he came to seek and to save that which was lost,’ Luke 19:10. He requires no
more, but that we be sensible of our debts and miseries, which sense he works
likewise by his Holy Spirit.

Use 3. Again, for those that have entertained Christ, let them see what an
excellent gracious person they have entertained, who is ’the chief of ten
thousand.’ The world thinks them a company of silly, mean people, that make
choice of Christ, religion, the word, and such things; but there is a
justification of their choice. They choose him that is ’the chief of ten
thousand.’ ’Let him kiss me with the kisses of his mouth,’ saith the spouse,
’for thy love is better than wine, nay, than life itself,’ Song of Solomon 1:2.
A Christian must justify the choice that he hath made with Mary ’of the good
part,’ Luke 10:42; against all those that shall disparage his choice. Let the
world account Christians what they will; that they are a company of deluded,
besotted persons, fools and madmen; the Christian is the only wise man. Wisdom
is seen in choice especially; and here is the choice of that which is excellent
and most excellent of all,’ the chief often thousand.’

Use 4. So also, we may see here the desperate and base folly of all whatsoever,
save true Christians. What do they make choice of to join to? that which is
base, the condemned world, vain, transitory things; and refuse Christ. Are they
in their right wits who refuse a husband that is noble for birth, rich for
estate, mighty for power, abundant in kindness and love itself, every way
excellent, and take a base, ignoble, beggarly person? This is the choice of the
world. God complains, ’Israel would none of me,’ &c., Psalms 81:11. What shall
we judge therefore of those that will none of Christ when he woos and sues them;
but prefer with Esau a ’mess of pottage,’ before their eternal birthright,
Hebrews 12:16; with Adam, an apple before paradise; and with Judas, thirty
pieces of silver before Christ himself. This is the state of many men. To be
married to Christ is to take him for an husband; to be ruled by him in all
things. Now when we prefer base commodities and contentments before peace of
conscience and the enjoying of his love—what is it, but for pelf and commodity,
thirty pieces of silver (perhaps for sixpence, a thing of nothing), to refuse
Christ. Yet this is the condition of base worldlings that live by sense and not
by faith. So then as it serves to comfort those that have made a true choice; so
it serves to shew the madness and folly of all others, which one day will feel
their hearts full of horror and confusion, and their faces of shame, when they
shall think, What? hath Christ made such suit to my heart to win my love? hath
he ordained a ministry for to bring me in? made such large promises? is he so
excellent? and was this discovered to me, and yet would I none of him? what did
I choose, and what did I leave? I left Christ with all his riches, and made
choice of the ’pleasures and profits of sin, which are but for a season,’
Hebrews 11:25. When the conscience is once thoroughly awaked, this will torment
it,—the punishment of loss, not of loss simply, as the loss of Christ and the
loss of heaven, but the loss of Christ and of heaven so discovered and opened.
Therefore there is no condition in the world so terrible as of those that live
in the church, and hear those things of Christ crucified unfolded to them before
their eyes. As Paul speaks of the ministry, it makes Christ’s cross so open to
them as if he had been crucified before their eyes, Galatians 3:1. Yet
notwithstanding [they] yield to their base heart’s desires and affections before
these excellencies; which if they had a spirit of faith would draw their hearts
to him.

Therefore let us consider how we hear those things. It concerns us nearly. On
the one side we see what we get if we join with Christ; we have him and his. On
the contrary, we lose him; and not only so, but we gain eternal misery, and
perish eternally. O what baseness of mind possesseth us! Christ left all things
in love to us, and we leave Christ for any paltry thing in the world; almost to
please and content the humours of sinful men, to attain a few empty titles, to
get a little wealth, enjoy a little pleasure. You see then the equity of that
terrible commination* that you have, ’If any man love not the Lord Jesus Christ,
let him be Anathema Maran-atha,’ 1 Corinthians 16:22. Let him be accursed for
ever that loves not the Lord Jesus Christ. If any man sin there is a remedy to
discharge his sin in Jesus Christ, if he will marry him and take him; but when
Christ is offered and we will have none of him, we sin against the gospel; and
then there is no remedy; there is nothing but ’Anathema and Maran-atha.’
Therefore the most dangerous sins of all, are those against the light of the
gospel; when yet we choose rather to live as we list, than to join ourselves to
Christ. To this purpose, Hebrews 2, St Paul makes an use of the first chapter,
wherein he sets out the excellency of Christ, whom the angels adore. He is so
beautiful, so lovely that God the Father is in love with him, and pronounceth,
’This is my beloved Son,’ Matthew 3:17. In the beginning of the second chapter,
’Wherefore,’ saith he, ’how shall we escape if we neglect so great salvation;
for if they escaped not that despised Moses’ law, &c., how shall we escape if we
neglect so great salvation?’ Hebrews 2:3. He says not, if we oppose Christ, but
if we neglect him, if we do not love so great salvation; as 2 Thessalonians 1:8,
it is said, ’Christ will come in flaming fire to take vengeance of all those
that do not know God, and obey not the gospel of Christ,’ though they do not
persecute it.

Use 1. Therefore this reproves all civil, moral persons that think they have
riches enough. Not only debauched persons, but self-sufficient persons, that
think they have any righteousness of their own. Let them know that ’Christ shall
come in flaming fire, to take vengeance of such.’ This is the scope of the
second psalm, which ye know sets out the excellency of Christ, ’I have set my
king upon Zion,’ Psalms 2:6. God the Father there anoints Christ king of the
church. To what end? ’That we should kiss the Son,’ kiss him with the kiss of
subjection, as subjects do their prince; with the kiss of love, as the spouse
doth her husband; and with the kiss of faith. But what if we do not kiss him,
and subject ourselves to him, love him, and believe in him? ’If his wrath be
once kindled, happy are all those that trust in him.’ He is a lamb, but such a
one as can be angry. It is said, ’The kings and great persons of the world fly
from the wrath of the Lamb,’ Revelation 6:16. He that is so sweet, mild, and
gentle, if we join with him, on the contrary, if we come not unto him, we shall
find the wrath of the Lamb a terrible wrath, which the greatest potentates in
the world shall desire to be hid from. ’If his wrath be once kindled, blessed
are all those that trust in him,’ and woe be to them that do not receive him.

Use 2. For us that profess ourselves to be in Christ, and to be joined to him
that is thus excellent, let us make this use, to make him the rule of our choice
in other things. In the choice of friends, choose such as are friends to Christ.
Take heed of society with idolaters, or with profane, wretched persons. If you
will be joined to Christ, and profess yourselves to be so, then let us join to
none but those that we can enjoy and Christ too. So in marriage, let the rule of
choice be the love of Christ. And likewise, let the measure of our respect to
all things be the respect to Christ. Let us measure our love to wife and
children, to kindred, friends, and to all creatures whatsoever, as it may stand
with love to Christ. Obey in the Lord, marry in the Lord, do all things in the
Lord, so as may stand with the love and allowance of the Lord, 1 Corinthians
7:39-40.

Use 3. Make also a use of direction, how to come to value Christ thus, as to
keep an high esteem of him. For this follows infallibly and undeniably, if
Christ be ’the chief of ten thousand,’ he must have the chief of our affections
’above ten thousand.’ For, as he is in excellency, he must have place in our
hearts answerable thereunto; for then our souls are as they should be, when they
judge of, and affect things as they are in themselves.

1. First, let us enter into a serious consideration of the need we have of
Christ, of our misery without him, of our happiness if we be joined with him.
The soul being thus convinced, the affections must needs follow the sanctified
judgment.

What will come of it if Christ be set in the highest place in our heart? If we
crown him there, and make him ’King of kings and Lord of lords,’ in a hearty
submitting of all the affections of the soul to him? While the soul continues in
that frame it cannot be drawn to sin, discomfort, and despair. The honours,
pleasures, and profits that are got by base engagements to the humours of men,
what are these to Christ? When the soul is rightly possessed of Christ and of
his excellency, it disdains that anything should come in competition with him.

2. Again, it stands firm against all discouragements whatsoever: for it sets
Christ against all, who is the ’chief of ten thousand.’ The soul in this case
will set Christ against the anger and wrath of God, against Satan, and all our
spiritual enemies. Christ is the angel of the covenant. Satan is a lion, a
roaring lion; Christ the lion of the tribe of Judah. Satan a serpent, a dragon;
but Christ, the true brazen serpent, the very looking upon whom will take away
all the stings and fiery darts of Satan whatsoever. Wherefore it is said, 1 John
5:4, that faith is that that ’overcometh the world.’ How doth faith overcome the
world? Because it overcomes all things in the world, as, on the right hand,
pleasures and profits and honours, and on the left hand, threatenings, pains,
losses, and disgraces, by setting Christ against all.

3. Again, if we would have a right judgment and esteem of Christ, let us labour
to wean our affections as much as may be from other things. Fleshly hearts that
have run so deeply into the world, and vanities of this present life, it is in a
sort an extraordinary task for them to be drawn away and pulled from the world,
as a child from a full breast, which they have sucked so long. Now, for sweet
affections that are tender, it is an excellent advantage they have to consider
betimes that there is that in religion and in the gospel which is worth their
best and prime affections, the flower and marrow of them. Let them begin, with
young Timothy, 2 Timothy 3:15, Daniel, and Joseph, to love Christ from their
childhood. It is a desperate folly, on the other hand, to put off the regard of
good things till after, when we shall be less fit, when the understanding will
be darkened, and the affections blunted, when we shall not have that edge,
nature being decayed, and the world having taken such possession of the soul
that we shall not value this excellency. Therefore let us begin betimes to make
up the marriage between Christ and the soul. No time, indeed, is too late, but
it were to be wished that those that are young would be thus wise for their
souls betimes.

4. Besides, if we would highly value Christ, beg of God a spirit that we may
judge aright of our corruptions, for in what measure we can discern the height,
and breadth, and depth of our corrupt nature, in that measure shall we judge of
the height, and breadth, and depth of the excellency of Christ. The sweetest
souls are the most humble souls. Those that love Christ most are those that have
been stung most with the sense of their sins. Where sin most abounds in the
sense and feeling of it, grace much more abounds in the sense and feeling of
that, Romans 5:20. Did ever soul love Christ more than that woman that had so
many devils cast out of her? Luke 8:2. And Paul, that had such great sins
forgiven? Doth any man so love his creditor as he that hath much debt forgiven
him? It is our Saviour Christ’s own reason. Therefore these two go always with
the true church. 1. The true knowledge of the corruption of nature, and misery
by reason of it; and 2. The true sense and feeling of it, with true and hearty
sorrow for it, &c. In popery they slight original sin, that mother, breeding
sin. Actual sins be venial, and many sins no sins. And therefore they esteem so
slightly of Christ that they join saints, the pope, works and satisfaction with
him. Because they know not the depth of the malady, how black sin is, what a
cursed estate we are in by nature, they have slight, shallow, and weak conceits
of sin. Therefore they have answerable weak and shallow conceits of Christ and
of his righteousness and excellency. Therefore the conviction of our sins goeth
before the conviction of righteousness in Christ, as it is said, ’The Holy Ghost
shall convince the world of sin and then of righteousness,’ John 16:8. For
except the soul be convinced of sin, and of ill in itself, it will never be
truly convinced of good and of righteousness in Christ. The Passover was always
eaten with sour herbs, because it should add a relish to the feast. So Christ,
the true Passover, we never relish truly without sour herbs, the consideration
of sin, with the desert of it. Christ savours otherwise to a man humbled for his
sins than he doth to another man not touched therewith; otherwise to a poor man
than he doth to a rich; otherwise to a man that the world goes not well on his
side than to a prosperous man. One savoury discourse of Christ relisheth more to
an afflicted soul than seven discourses with such as are drunk with prosperity,
not having a brain strong enough to conceive, nor an appetite to relish heavenly
things.

Therefore why do we murmur at the cross, when all is to recover our spiritual
taste and relish? Solomon had lost his taste and relish of Christ. He never made
his song of songs when he was in his idolatrous way, nor was so in love with
Christ and his excellencies when he doted so much upon his wives. No; but when
he had recovered his spirit’s taste and relish of heavenly things once, then
made he the book of the preacher. When he had run through variety of things, and
saw all to be nothing but vexation of spirit, and besides that vanity, then he
passeth his verdict upon all things, that they were vanity. So it is with us, we
can hardly prize Christ without some afflictions, some cross or other. Therefore
here the church is fain to endure a spiritual desertion, to set an edge upon her
affections. Now, when she is thus in her desertions, ’Christ is white and ruddy,
the chief of ten thousand.’

We value more, and set a higher price on things in the want of them—such is our
corruption—than in the enjoying of them. And if God remember us not with
affliction, then let us afflict, humble, and judge ourselves; enter into our own
souls, to view how we stand affected to Christ, to heaven, and to heavenly
things. How do I relish and esteem them? If I have lost my esteem and valuing,
where have I lost it? Consider in what sin, in what pleasure, in what company I
lost it; and converse no more with such as dull our affections to heavenly
things.

4. And let us make use likewise of our infirmities and sins to this purpose, to
set an high price on the excellencies of Christ. We carry about us always
infirmities and corruptions. What use shall we make of them? Not to trust to our
own righteousness, which is ’as a defiled cloth,’ Isaiah 64:6, but fly to
Christ’s righteousness, which is the righteousness of God-man, all being as dung
and dross in regard of that. Often think with thyself, What am I? a poor sinful
creature; but I have a righteousness in Christ that answers all. I am weak in
myself, but Christ is strong, and I am strong in him. I am foolish in myself,
but I am wise in him. What I want in myself I have in him. He is mine, and his
righteousness is mine, which is the righteousness of God-man. Being clothed with
this, I stand safe against conscience, hell, wrath, and whatsoever. Though I
have daily experience of my sins, yet there is more righteousness in Christ, who
is mine, and who is the chief of ten thousand, than there is sin in me. When
thus we shall know Christ, then we shall know him to purpose.


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  CHAPTER 19: 16. THE SIXTEENTH SERMON
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THE SIXTEENTH SERMON My beloved is white and ruddy, the chiefest among ten
thousand. His head is as fine gold; his locks are bushy and black as a raven;
his eyes are as the eyes of doves, by the rivers of waters, washed with milk,
and fitly set, &c.—Song of Solomon 5:10-13.

Obj. Hence likewise we may answer some doubts that may arise; as why the death
of one man, Christ, should be of value for satisfaction for the sins of the,
whole world. How can this be?

Ans. O but what kind of man was he? ’The chief among ten thousand,’ especially
considering that his excellency ariseth from the grace of his personal union of
God and man. The first Adam tainted thousands, and would have tainted a world of
men more if there had been more; but he was mere man that did this. And shall
not Christ, God and man, the second Adam, advance the world, and ten thousand
worlds if there had been more? He is chief among ten thousand.

’His head is as most fine gold; his locks are bushy and black as a raven,’ &c.

1. Positively, ’He is white and ruddy.’ 2. Comparatively, ’He is the chiefest of
ten thousand.’ The church doth not think it sufficient, in general, to set out
Christ thus; but she descends into a particular description of him by all the
parts of a body that are conspicuous. First, in general observe hence, that it
is the nature of love upon all occasions to reflect upon the thing loved. As the
church here, from things that are excellent in the world, borrows phrases and
comparisons to set out the excellency of Christ, exalting him above any other
thing. Whatsoever the soul of a Christian sees in heaven or earth, it takes
occasion thence to think of Christ.

Again, in general, observe from hence, seeing the church fetcheth comparison
from doves’ eyes, from the body of a man and other things, that there are some
beams of excellency in every creature. There is somewhat of God in every
creature. This makes the meditation of the creature to be useful. There is none,
even the meanest, but it hath a being, and thereby in a sort sets out the being
of God. Why doth God style himself a shield, a rock, a buckler, a shadow, and
the like? but to shew that there is something of him in these. And therefore to
teach us to rise from them to him, in whom all those excellencies that are
scattered in them are united. In innocency we knew God, and in him we had
knowledge of the creature; but now we are fain to help ourselves from the
knowledge of the creature to rise to the knowledge of God.

’His head is as fine gold.’ A little in general. See the boldness and largeness
of the church’s affections, who, though she had been ill entreated by the
watchmen and others, yet is she not disheartened for all this. No; she goes on
and sets out particular commendations of her beloved. Where love hath any
strength, no water can quench it. You see the church here found but cold
entertainment from the watchmen and others that should have been better.

Nay, she was in desertion, yet she was not discouraged. Nay, not from the
desertion that Christ left her in; but she seeks after him whom her soul loved.
Oh! this is the sign of a true, sanctified soul, touched from heaven, never to
give over seeking of Christ; nor setting out his praises. No, though it thinks
itself not beloved of Christ. Ask such ones, Do you love God, his children, and
his word? Oh! you shall have them eloquent. No words are enough to set out their
affections. And this is one reason, which we may note by the way, why God plants
in his children, at their first conversion, a sweet love, which we call, ’the
first love,’ that when desertions come they may call to mind what they felt from
Christ, and what they bore to him; and thereupon the church concludes, ’I will
return to my first love, for then was I better than now,’ Hosea 2:7. The church
here, from what doth she commend her beloved, but from somewhat that was left in
her soul, some inward taste of the love of Christ in her? She called to mind how
it was with her before in the former part of this, and in the latter end of the
former chapter; what an excellent estate she had been in. This helped her to
recover herself.

Now you may say, Why is she so exact in reckoning up so many particulars of her
beloved, his head, locks, eyes, lips, and such like?

Why? 1. It is from largeness of affection. A large heart hath alway large
expressions. When we are barren in expressions towards Christ, and of good
things, whence comes this but from narrow, poor affections? The church had large
affections; therefore she had suitable expressions. And then, 2. She is thus
particular, because Christ hath not one but many excellencies. Everything in him
is excellent, inward and outward, as his head, &c. For indeed beauty consists
not in sweetness of colour only, but in affinity and proportion of all parts.
Now there is all sweet proportion in Christ. So it should be with Christians.
They should not have one excellency, but many. Those that receive grace for
grace from Christ, John 1:16, have not only head, eyes, hands, and feet good;
but all lovely, ’grace for grace,’ answerable to the variety of graces in Jesus
Christ, in whom all things jointly, and everything severally, are lovely.

Then, 3. She sheweth her particular care and study, to be exact in this
knowledge of Christ. To rip him up and anatomise him thus, from head to foot, it
argueth she had studied Christ well, ere she could attain this excellency. So it
should be the study and care of every Christian, to study the excellencies of
Christ, not only in the gross, to say as much as you have in the Creed; he was
born for us of the Virgin Mary, was crucified, dead, and buried, &c., which
every child can say; but to be able to particularize the high perfections and
excellencies of Christ, as the church here; to study his nature, offices, the
state he was in, and how he carried himself in his humiliation and exaltation;
what good we have by both states, redemption by his abasement; application of it
by his advancement; what he did for us on earth; what he doth in heaven; what in
justification, adoption, sanctification, and in the glory to come. Study
everything, and warm the heart with the meditation of them. This particular
spreading and laying open the excellencies of Christ is a thing worthy of a
Christian. We make slight work of religion. We can be particular and eloquent
enough in other things, but in that wherein all eloquence is too little, how
barren are we! how shamefaced to speak of Christ and his excellencies in base
company, as if it were a dishonour! Let us therefore learn this from the church
here, to be much in thoughts and meditations of the excellencies of Christ, and
so our expressions will be answerable to our meditations. So the holy fathers
that were godly (till another kind of divinity came into the world, of querks*
and subtilties) there was none of them but was excellent this way. Paul
admirable, accounting ’all dung and dross in comparison of Christ.’ In speaking
of him, when he begins, he goes on from one thing to another, as if he were
ravished, and knew not how nor where to end. The soul hath sights of Christ that
God shews to it, and which the soul presents to itself by the help of the
Spirit. The sights that God in this kind shews, are to those in affliction
especially; as Daniel and Isaiah saw Christ in his glory in a vision. So Ezekiel
had a vision, and John, Revelation 1, where Christ was presented to him
gloriously. So there is a glorious description of Christ present to the church,
Revelation 4:5. And as there are sights let down from God into the soul, so
there are sights that the soul frames of Christ, such as the church here
conceives of him by faith. Thus Moses saw him before he was incarnate, and
Abraham saw his day and rejoiced, John 8:56 : so should we now have spiritual
sights, ideas of Christ framed to our souls. This is to bestow our souls as we
should do (m). So much for general, now we come to some particulars. ’His head
is as fine gold; his locks are bushy and black as a raven.’

’His head is as fine gold.’ He begins to set out the excellency of the chief
part, the head. The head of Christ is God, as it is 1 Corinthians 11:3. He is
above all, and God only is above him. All is yours, and you are Christ’s, and
Christ is God’s, 1 Corinthians 3:22-23. But that is not so much intended here,
as to shew Christ’s headship over the church, as God and man. His head is as
fine gold, that is, his government and headship is a most sweet and golden
government.

Daniel 2. You have an image of the monarchies; the first whereof had a golden
head, which was the Chaldean. The best monarchy is set out by the best
metal,—gold; so Christ, the head of the church, is a precious head, a head of
gold. A head hath an eminency above all others; an influence and motion above
all other parts. It is the seat of the senses. So this golden head is more
eminent than all, governs the whole church and hath influence into all. In him
we live, and move, and have our being, Acts 17:28.

Quest. Why is Christ as king thus resembled to an head of gold?

Ans. Because gold is the chief, the most precious, durable metal of all others.
Christ is a king for ever, and hath an everlasting government. Gold is also the
most pliable metal. You may beat it out to leaves more than any other metal
whatsoever. Christ is all gold indeed. His love hath beat himself out as low as
may be, all for our good. What abasement like to Christ’s? That which is most
precious is most communicating, as the sun, a glorious creature. What doth so
much good as it? So Christ, as he is the most excellent of all, ’the chief of
ten thousand,’ so is he also the most communicative. What good to the good that
Christ did? He was beaten, out of love to mankind, to lowest abasement for us.
Though this be not mainly aimed at here, yet, by the way, speaking of gold, we
may present to ourselves such comfortable meditations.

Use 1. Well then, is Christ such an excellent head, a golden head, ’in whom are
hid all the treasures of wisdom, Colossians 2:3, to govern his church? What need
we then go to that triple crown, having such a golden head? The apostasy of the
church hath found out another golden head. Is not Christ precious enough? Let us
take heed of leaving the head Christ, as it is Colossians 2:19. It is a damnable
thing to forsake him. Let the apostatical* church alone with her antichrist.

2. Again, if Christ be a golden head, let us his members labour every one to be
suitable. Though there be difference between the head and the members in many
respects, especially in those three formerly named, eminency, government, and
influence, yet for nature they are one. Head and members make but one. So that
as the head of the body is gold, so should every member be. Therefore the seven
churches are styled seven golden candlesticks. Everything in the tabernacle was
gold, even to the snuffers, to shew that in the church everything is excellent.
The tabernacle was gold, most of it, though it was covered with badgers’ skins.
The church indeed hath a poor covering as of badgers’ skins, not gilded as
hypocrites; but it is precious within. Again, Christ, as he is gold, so he is
fine gold, whole gold. He hath not only the crown on him, but his head is gold
itself. Other kings, their crowns are of gold, but their heads are not so. But
there is such a precious treasure of wisdom in him that his head is gold. So let
the church and every Christian labour, not to be gilt, but gold; to be
thoroughly good; to have the inside as good as the outside, the heart as good as
the conversation. The church is glorious within, Psalms 45:13. Beloved, is
Christ an excellent golden head, and shall we have a base body? Is he fit to be
united to a golden head that is a common drunkard, a swearer, that is a beast in
his life and conversation? Is this suitable?

3. Again, is our head so golden, and whatsoever excellency we have, is it from
our head? Therefore as the church in the Revelation, ’let us cast all our crowns
at his feet,’ Revelation 4:10. Have we crowns of gold? anything that is
excellent within, any grace, any comfort? Let us lay it down at his feet, for
all is from him. Natural men have golden images of their own. Israel would have
golden calves. Nebuchadnezzar sets up a golden image, and all must worship it.
So in the declining times of the church: they framed golden images, that is, a
golden whorish religion, gilded, and painted, framed by their own brain,
whereunto all must stoop. But the true gold is that we must respect and submit
ourselves unto and admire. Others are but golden dreams and images, as
Nebuchadnezzar’s was. Christ’s head is of fine gold.

All must be fine gold that comes from this head. His word is gold, sometimes
purged in the fire. His ordinances gold, in the Scripture phrase, Psalms 19:10.
The city, the new Jerusalem, which signifies the state of the church in this
world, when it shall be refined to the utmost, all is of gold; the walls of
precious stones; the gates of pearl; and the pavement of the streets of pure
gold, Revelation 21:21, to shew the excellency of reformation; which golden
times are yet to come. In the mean time let us go on and wait for them.

’His locks are bushy, and black as a raven.’ I think this is but complemental,
to fill up the other. It is nothing but a commendation of his freshness, a foil
to beauty. Therefore not particularly to be stood upon.

’His eyes are as doves’ eyes by the rivers of waters,’ &c. His eyes are as
doves’ eyes, and such eyes as are by the rivers of waters; where they are
cleansed and washed with milk that they may be the clearer, and fitly set;
neither goggle eyes, nor sunk into the head, but fitly set, as a jewel in a
ring; neither too much in, nor too much out, to set out the comeliness of this
part, the eye, which is the glory of the face.

Quest. Why is Christ said to have the eyes of doves?

Ans. The dove hath many enemies, especially the white dove is a fair mark for
the birds of prey. Therefore God hath given that creature a quick sight, that
she might discern her enemies. Thus the Scripture helps us to conceive of the
quickness of Christ’s eye, Revelation 5:6. There are seven horns and seven eyes,
which are the seven Spirits of God. Here Christ the lamb, hath seven eyes and
seven horns. What be these? Christ hath not only horns of power, as the enemies
have horns of violence.—He hath horn against horn; but seven eyes, that is, a
quick sight to see all the danger the church is in, and seven eyes. Seven is a
word of perfection, that is, he hath many eyes, an accurate sight. He hath not
only an eye of providence over the whole world, but an eye of grace and favour,
lively, and lovely in regard of his church. All things are naked and open before
his eyes, as it is, Hebrews 4:13. He can see through us, he knows our very
hearts and reins, which he must do ex officio, because he must be our judge. He
that is judge of all had need to have eyes that will pierce through all. It had
need be a quick eye that must judge of the heart and affections. But what may we
learn hence? That we have a Saviour that hath doves’ eyes, that is, clear eyes,
able to discern.

Use 1. Take it as a point first, of all comfort to the church, that when we have
any imputation [that] lies upon us, that we are thus and thus, Christ hath quick
eyes, he knows our hearts. Thou knowest, saith Peter, Lord, that I love thee,
John 21:15. In all false imputations, rest in the eyesight of Christ. He knows
it is otherwise with us.

Use 2. Then again, in all abasement, know that there is an eye that sees all. He
sees with his eye and pities with his heart. As he hath a quick eye, so he hath
a tender heart. Though he seems to sleep and to wink, it is but that we may wake
him with our prayers; which when we have done, we shall see that Christ hath
seen all this while, and that the violence the enemies of God have offered to
his church, the spouse, hath been in his sight, and that they shall know at
length to their cost.

Likewise it is a point of terror to all hypocrites and others, that think to
blindfold Christ again. Can they blindfold him in heaven that hath this sharp
eye? No; he sees all their courses and projects, what they are and what they
tend to; and as he sees them, so he will spread them all open ere long.

Use 3. And as it is a point of comfort and terror, so it is a point of
instruction to us all, that we having to deal with a judge that sees all, to
worship Christ in spirit. If we had knowledge that such an eye of God is fixed
upon us in all places, in all our affections and actions, would we give liberty
to base and filthy thoughts, to cruel designs, and to treacherous aims and
intents? to hatch a hell, as it were, in our hearts, and to carry a fair show
outwardly. It could not be. Men are not afraid of their thoughts, affections,
desires, and inward delights of their soul, because there is no eye of justice
upon them. But if they did consider that the all-seeing God did observe these
inward evils, and would call them to account one day for them, then they would
be as well afraid to think ill as to do ill.

’His cheeks are as beds of spices, and as sweet flowers.’

Cheeks are the grace of the face. They are used here to denote the presence of
Christ, which is sweet as spices and flowers. Not only his presence is glorious
in heaven, when we shall see that goodly person of Christ that became man for
us, that transforming sight that shall make us like himself, but the spiritual
presence of Christ in his ordinances which we are capable of here, this is as
spices and flowers.

Obj. But you will say, cheeks, face, and presence present colours to the eye,
and not smells, as spices and flowers, which are the peculiar object of another
sense.

Ans. Oh, but Christ is the object of all the senses. Beloved, he is not only
beauty to the eye, but sweetness to the smell, and to the taste. Therefore faith
hath the name of all the senses, to see, hear, taste, and smell, and doth all,
because it carries us to Christ, that is instead of all to us. But the point is,
That the manifestation of Christ to his church and children by his Spirit in any
of his ordinances, is a sweet manifestation, and delectable as spices and
flowers; as it is, Song of Solomon 1:3; ’Because of the savour of thy good
ointments, thy name is as an ointment poured out, therefore the virgins love
thee.’ The very name of Christ, when he is known and laid open by the ministry,
is a precious ointment, and the virgins, that is, all chaste souls, follow him
by the smell of his ointments. All his ordinances convey a sweetness to the
soul. His sacraments are sweet, his word sweet, the communion of saints sweet.
The presence of the sun, you know, is known in the spring time by the freshness
of all things, which put forth the life and little liveliness they have in them,
some in blossoming, and some in flowers. That which lay, as it were, dead in
winter, it comes out when the sun draws near; so when Christ comes and shews his
presence and face to the soul, he refresheth and delights it.

Hence we see they are enemies to Christ and to the souls of God’s people that
hinder the manifestation of Christ, whereby his face might be seen, and his
lovely cheeks discerned. Those that hate and undermine the ordinances of God,
they hinder the comforts of their own souls. And they are enemies to Christ. For
when hath Christ glory but when the virgins follow him in the scent of his sweet
ointments? When the soul, in the sense of his sweetness, follows him, and
cleaves to him with joy, love, and delight, this makes Christ Christ, and sets
him up in the heart above all others. This is the proper work of the ordinances.
Those, therefore that are enemies to the ordinances of Christ, are enemies to
the souls of God’s people, and to the glory and honour of Christ himself. Thus
far we may go safely, upon comparison of this with the other Scriptures.


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  CHAPTER 20: 17. THE SEVENTEENTH SERMON
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THE SEVENTEENTH SERMON His lips are like lilies, dropping sweet-smelling myrrh;
his hands are as gold rings set with beryl; his belly is as bright ivory
overlaid with sapphire: his legs, &c.—Song of Solomon 5:13. IN speaking of these
particulars we are to be very wary, for we have not that foundation as we have
in other generals. For no doubt but the Spirit of God here did more intend to
set out the large affection that the church had to Christ, than to insinuate any
great particularity in every one of these. Therefore let us only cull out, and
take those things that are of more easy explication.

’His lips are as lilies, dropping down sweet myrrh.’ That is, his doctrine is as
sweet as the lilies, and sound as the myrrh, keeping from putrefaction, it being
the nature of myrrh, as it is sound itself, so to make other things sound. In
like manner, the speech of Christ makes the soul sound that embraceth it. What
was ever more sweet than the truth of Christ? When he spake himself, they all
hung upon his lips, Luke 4:20, as the phrase is in the gospel (n), as a man
hangs upon the lips of another whom he desires and delights to hear speak, and
they marvelled at the gracious words that came out of his lips. Grace was in his
lips, Psalms 45:2. All was sweet that came from him, for it came from the
excellency of his Spirit. His words were dyed in these affections of his heart.
In the learned language, the same word signifieth speech and reason (o), to
intimate that speech is but the current of reason from the heart, the seat of
reason. Therefore Christ’s speeches were sweet, because his heart was sweet,
full of all love, grace, mercy, and goodness, Matthew 12:34-35. His heart was a
treasure. His lips must needs then be sweet. Beloved, therefore let us hence
take a trial of ourselves, what our condition is, whether the words that come
from Christ when he speaks in his ministry to us be sweet or not. The word, to
some kind of men, is like the northern air, which parcheth and cutteth. Ahab
could not endure the breath of Elias, 1 Kings 21:18, seq., nor Herodias the
breath of John Baptist, Mark 6:16, nor the Pharisees the breath of Stephen and
Paul, Luke 7:44, Acts 22:22. So too many now-a-days cannot endure the breath of
divine truth, when it cuts and pierceth. These words are arrows that stick. If
they stick not savingly, they stick to killing. If we cannot endure Christ’s
breath, we are not his spouse, nor have any communion with him.

’His lips are like lilies, dropping sweet myrrh,’ &c. This is one excellency of
Christ and of his truth, that it preserves the soul in a pure estate. It is pure
itself, and so it preserves the soul. Myrrh is a liquor that keeps from
putrefaction. There is nothing that keeps the soul, but the word that endures
for ever. Whereas, on the other side, error is of a putrefying nature,
corrupting and defiling the soul.

’His hands are as gold rings set with beryl,’ &c.

Hands are the instruments of actions. Christ’s actions are precious. Whatsoever
he doth to the church, nay, even when he doth use evil men to afflict and
exercise the church, he hath a hand there, a golden, a precious hand, in the
evil hand of wicked men. God doth all things by Christ. He is, as it were, God’s
hand, which all things pass through. Joseph was the second man of Egypt, through
whose hands all things came to the rest, Hebrews 1:2, John 5:22; so all things
come through Christ’s hands to us; and whatsoever is his handiwork is good. Even
as it is said in the days of his flesh, ’he did all things well,’ Mark 7:37, so
still, in the church all his workmanship is exceeding well. Though we cannot see
the excellency of it, it is all well both in the government of the church and
his workmanship in our hearts, ’the new creature.’

’His belly is as bright ivory overlaid,’ &c. His belly, that is, his inward
parts. In the Hebrew (p), it is used for the inward affections. They are as
bright ivory overlaid with sapphires, that is, they are pure. All the inside of
Christ, all his affections that he bears, are wondrous good. His love, his
desires, his joys, his hatred, all pure, like pure water in a crystal glass. It
may be stirred sometimes, but still it is clear. There are no dregs at the
bottom, because there was no taint of sin in him.

’His legs are as pillars of marble set on sockets of fine gold,’ &c. That is,
all his passages and ways are constant and firm, even as pillars of marble. His
children are so likewise, as far as they are endued with his Spirit. Christ is
yesterday, to-day, and the same for ever, Hebrews 13:8. In regard of his
enemies, he is set out in another manner of similitude, ’as having legs of brass
to trample them all in pieces,’ Revelation 1:15. But in respect of his constant
truth and ways of goodness to his church, his legs are as pillars of marble.

’His countenance is as Lebanon, excellent as the cedars.’

Lebanon was a goodly forest lying on the north side of Judea, wherein were
excellent plants of all kinds, especially cedars. Christ his countenance is as
Lebanon, excellent as the cedars, that is, his presnece is goodly, stately, and
majestical. So it is and will be when he shews himself, indeed, for the
vindicating of his church. Then the enemies thereof shall know that his presence
is as Lebanon, and excellent as the cedars. The children of God are like to
cedars, too, for they are Christ mystical. Other men are as shrubs to them, men
of no value; but they are cedars, and grow as cedars in Lebanon, from perfection
to perfection, bearing most fruit in their age. Wicked men sometimes are cedars,
too, and are said to grow and flourish as the cedars in Lebanon. But look a
while, and you shall see their place no more. They have no good root, no good
foundation, Psalms 37:10. A Christian is a cedar set in Christ the chief cedar.
He is a plant that grows in him. He hath an eternal root, and, therefore, he
flourisheth eternally.

’His mouth is most sweet, he is altogether lovely.’ His mouth is most sweet. She
doubles this commendation. She had said before, his lips are as lilies dropping
sweet myrrh. Here she saith again of his mouth, it is most sweet, to shew that
this is the chief lovely thing in Christ. The repetition argueth the seriousness
of the church’s affection to Christ, and of the excellency of that part. The
main lovely thing is that which comes from his heart by his words and his lips;
as, indeed, the most excellent thing that we can think of is the expression of
the heart of God in Christ, and of Christ’s love to us. ’His mouth is most
sweet.’ And, indeed, the best discovery of a true affection to Christ, and of a
true estate in grace, is from our affection to the word of Christ. Wheresoever
there is interest into Christ, there is a high respect to the word. ’My sheep
hear my voice,’ John 10:4; and you know what Peter saith, John 6. Many of
Christ’s hearers and followers forsook him, upon some hard speeches, as they
thought, that came from him. Saith Christ to Peter, ’Will ye also leave me?’
Peter answered again, ’Whither, Lord, shall we go? Thou hast the words of
eternal life,’ John 6:68. The apostles, that had the Spirit of God, perceived an
incredible graciousness to sit on his lips, and therefore they hung upon his
lips. ’Whither shall we go? Thou hast the words of eternal life.’ If we leave
his speech, we leave our comfort, we leave our life. As a comment hereupon, see
Psalms 19, where we have a high commendation of God’s excellency; first, from
the book of nature, the works of God: ’the heavens declare the glory of God;’
then from the word of God; and herein the psalmist is wondrous large. ’The law
of the Lord is perfect, converting the soul; the testimonies of the Lord are
sure, making wise the simple; the statutes of the Lord are right, and rejoice
the heart; the commandments of the Lord are sure, and enlighten the eyes; more
to be desired than gold, yea, than fine gold; sweeter also than the honey or the
honeycomb.’ But mark the order. When is the word of God precious as gold,
sweeter than the honey or the honeycomb, but when the former commendation takes
place? Where the word is perfect, converting the soul, and where it is sure,
making wise the simple, and where the fear of the Lord is clean, &c., there it
is more to be desired than fine gold, and sweeter than the honeycomb. So the
church here finding, first of all, the word to be a converting word, and giving
understanding to the simple, she cannot but speak of the sweetness of the word
of Christ. His lips are as lilies dropping sweet-smelling myrrh. His mouth is
most sweet. Thus a man may know his estate in grace by his relish of the word.

There is a divine and a heavenly relish in the word of God; as, for instance,
take the doctrine of his providence, ’that all things shall work together for
the best to them that love God,’ Romans 8:28. What a sweet word is this! A whole
kingdom is not worth this promise, that whatsoever befalls a Christian in this
world, there is an overruling providence to sway all to good, to help forward
his eternal good. That Christ will be present with us in all conditions, what a
sweet word and promise is this! Matthew 28:20; ’that he will give his Holy
Spirit, if we beg it,’ Luke 11:13; ’that he will not fail us nor forsake us,’
Hebrews 13:5; that ’if we confess our sins, and lay them open, he is merciful to
forgive them,’ 1 John 1:9; that ’if our sins were as red as scarlet, they shall
all be white as wool,’ Isaiah 1:18. What kind of incredible sweetness is in
these to a heart that is prepared for these comforts! The doctrine of
reconciliation, of adoption, of glory to come, of the offices of Christ and such
like, how sweet are they! They relish wondrously to a sanctified soul.

Let us therefore discern of our estate in grace by this, how do we relish divine
truths? Are they connatural and suitable to us? Do we love them more than our
appointed food? Are they dearer unto us than thousands of gold and silver? Do we
like them above all other truths whatsoever? Psalms 119:72; Psalms 119:127.
Every truth in its rank is lovely, and is a beam of God. For truth is of God
wheresoever we find it. But what are other truths to this heavenly, soul-saving
truth? this gospel-truth that is from Christ? ’His mouth is most sweet.’ In our
nature there is a contrary disposition and antipathy to divine truth. We love
the law better than the gospel, and any truth better than the law. We love a
story, any trifling, baubling thing concerning our ordinary callings, better
than divine truth. In divine truth, as things are more spiritual, so the more
remote they are naturally from our love and liking. Evangelical truths will not
down with a natural heart; such an one had rather hear a quaint point of some
vice or virtue finely stood upon than anything in Christ, because he was never
truly convinced of his corrupt and miserable estate by nature. But when the
grace of God hath altered him, and his eyes are open to see his misery, then of
all truths the truth of Christ favours* best. Those truths that come out of the
mouth of Christ, and out of the ministry concerning Christ, they are the most
sweet of all. Oh! how sweet are those words in the gospel to the poor man, ’Thy
sins are forgiven thee,’ Matthew 9:2. Do you think they went not to his heart?
So to the woman, Luke 7:47. Her many sins are forgiven her, for she loved much.
Oh! they were words that went to her soul! And to the thief on the cross, ’This
day thou shalt be with me in paradise,’ Luke 23:43. How do you think those words
affected him? So it is with us, if ever we have been abased in the sense of our
sins. Oh! how sweet is a promise of mercy then! ’He that brings it is as one of
ten thousand, that comes to declare to man his righteousness, Job 33:23; to lay
open the mercy that belongs to a distressed soul. Oh! the very feet of those
that bring these glad tidings are beautiful! Romans 10:15. When our blessed
Saviour, after his resurrection, spake to Mary, and called her by her name,
after that she had sought him and could not find him, ’O Rabboni,’ saith she.
The words of Christ they melted her presently. Let Christ once call us by our
names, for he knows us by name, as he knew Moses, Exodus 34:27, Isaiah 43:1; let
him by his Spirit speak to us by name, and own us, then we call him Rabboni. We
own him again, for what is our love but the reflection of his back again?
Therefore saith the psalmist, ’Let me hear the voice of joy and gladness, that
the bones that thou hast broken may rejoice,’ Psalms 51:8. ’Let me hear;’ that
is, I long for thy word to hear it; not the bare ministerial word, but the word
of the Spirit. But the church resteth not here, but saith further,

’He is altogether lovely.’ Altogether desirable; as if she should say, What
should I stand upon particulars? he is altogether, from top to toe, amiable,
lovely, and delectable.

’He is altogether lovely.’ Lovely to God, to us, to the soul; lovely to him that
can best judge of loveliness. The judgment of God I hope will go current with
us; and what doth God the Father judge of Christ? ’This is my beloved Son,’
Matthew 3:17. He is the Son of God’s love, Colossians 1:13, as God cannot but
love his own image. He is lovely also as man, for he was pure and holy; lovely
as mediator by office, for he was anointed by God to convey the Father’s love to
us. He must needs be lovely in whom all others are loved. This is my beloved
Son, in whom I am well pleased; out of him I am well pleased with nobody. And
indeed he was filled with all graces that might make him lovely. All the
treasures of wisdom are in him, and of his fulness we all receive grace for
grace. He is made a storehouse of all that is good for us.

He is lovely to God in whatsoever he did. He carried himself lovely, and pleased
his Father in all his doings and sufferings. God loved him especially, ’because
he was obedient, even unto the death of the cross. Therefore God gave him a name
above all names; that at the name of Jesus every knee should bow, both in heaven
and in earth,’ Php 2:8-10. As for the angels, they look upon him with
admiration. They attended him, and accounted it an honour to wait upon him. He
is lovely to all above us, and shall he not be lovely to us?

Obj. But you will say, Was he lovely when he was nailed on the cross, hung
between two thieves, when he wore a crown of thorns, was whipped, laid
grovelling on the ground, when he sweat water and blood? What loveliness was in
him when he was laid in his grave?

Ans. Oh! yes; then he was most lovely of all to us, by how much the more he was
abased for us. This makes him more lovely that out of love he would abase
himself so low. When greatness and goodness meet together, how goodly is it!
That Christ, so great a majesty, should have such bowels of compassion! Majesty
alone is not lovely, but awful and fearful; but joined with such condescending
grace, is wondrous amiable. How lovely a sight is it to see so great a person to
be so meek and gentle! It was so beyond comparison lovely in the eyes of the
disciples, that they stood and wondered to see him, who was the eternal Word of
the Father, condescend to talk with a poor Samaritan woman, John 4:6, seq. And
what loveliness of carriage was in him to Peter, undeserving, after he had
denied and forsworn him, yet to restore him to his former place that he had in
his heart, loving him as much as ever he did before! In a word, what sweetness,
gentleness, bowels of meekness, pity, and compassion did he discover to those
that were in misery! We cannot insist upon particulars.

There is a remarkable passage in the story of Alphonsus the king, not very well
liked of some. When he saw a poor man pulling of his beast out of a ditch, he
put to his hand to help him; after which, as it is recorded, his subjects ever
loved him the better. It was a wonderful condescending. And is it not as
wonderful that the King of heaven and earth should stoop so low as to help us
poor worms out of the ditch of hell and damnation? and that, when he hath set us
in a state of deliverance, he should not leave us there, but advance us to such
a state and condition as is above our admiration, which neither heart can
conceive nor tongue express? Is not this wonderful condescending?

Use 1. That we may further improve this point, Is Christ altogether lovely; so
lovely to us, and so beloved of God the Father? Let us then rest upon his
obedience and righteousness; build upon it, that God cannot refuse that
righteousness whose whole subject is altogether lovely. Let us come clothed in
the garments of our Elder Brother, and then doubt not of acceptance; for it is
in Christ that he loves us. In this well-beloved Son it is that God is well
pleased with us. If we put on Christ’s righteousness, we put on God’s
righteousness; and then how can God hate us? No more than he hates his own Son.
Nay, he loves us, and that with the same love wherewith he loves him; for he
loves whole Christ mystical, Head and members, John 17:23. Let this strengthen
our faith, that if Christ be so altogether lovely in himself and to the Father,
then we may comfortably come before the Father, clothed with the garments of him
our Elder Brother, and so rest ourselves on the acceptation of his mediation,
that is so beloved a mediator.

Use 2. Again, if Christ be so lovely, ’altogether lovely,’ then let us labour to
be in him, that so we may be lovely to God; because he is the first amiable
thing in the world, in whom we are all lovely. All our loveliness is in beloved
Christ.

Use 3. Again, if Christ be so lovely, here only we have whereupon to spend the
marrow of our best affections. Is it not pity we should lose so much of our
affections as we do upon other things? Christ is altogether lovely; why should
we doat upon other things so much, and set up idols in our hearts above Christ?
Is he altogether lovely, and shall not he have altogether our lovely affections,
especially when we are commanded, under pain of a curse, to love the Lord Jesus?
Anathema Maran-atha to those that love not Christ, 1 Corinthians 16:22. Let us
therefore labour to place all our sweet affections that are to be exercised upon
good, as love, joy, and delight, upon this object, this lovely deserving object,
Christ, who is ’altogether lovely.’ When we suffer a pure stream, as it were, to
run through a dirty channel, our affections to run after the things of the
world, which are worse than ourselves, we lose our affections and ourselves.

Let, therefore, the whole stream of our affections be carried unto Christ. Love
him, and whatsoever is his; for he being altogether lovely, all that comes from
him is lovely. His promises, his directions, his counsels, his children, his
sacraments, are all lovely. Whatsoever hath the stamp of Christ upon it, let us
love it. We cannot bestow our hearts better, to lose ourselves in the love of
Christ, and to forget ourselves and the love of all. Yea, to hate all in
comparison of him, and to account all ’dung and dross’ compared with Christ, is
the only way to find ourselves. And indeed we have a better condition in him,
than in the world or in ourselves. Severed from him, our condition is vain, and
will come to nothing; but that we have in him is admirable and everlasting. We
cannot conceive the happiness which we poor wretches are advanced to in Christ;
and what excellent things abide for us, which come from the love of God to us in
Christ, who is so altogether lovely. Therefore let us labour to kindle in our
hearts an affection towards Christ, all that we can, considering that he is thus
lovely.

Use 4. And let us make an use of trial, whether he be thus lovely to us, or no.
We may see hence whether we love Christ or no. We may judge of our love by our
esteem.

1. How do we value Christ? what price doth the church set on him? ’He is the
chief of ten thousand.’ What place, then, should he have in our hearts? If he be
the chief of ten thousand, let us rather offend ten thousand than offend him.
Let us say, with David, ’Whom have I in heaven but thee?’ &c., Psalms 73:25. And
when the soul can say to Christ, or any that is Christ’s (for I speak of him in
the latitude of his truths, promises, sacraments, and communion with his
children), ’What have I in heaven but thee?’ &c., then it is in a happy
condition. If these things have the same place in our esteem, as they have in
respect of their own worth, then we may say truly, without hypocrisy, ’He is
altogether lovely to us,’ that we truly love him.

2. In the next place, are we ready to suffer for Christ? We see the church here
endures anything for Christ. She was misused of the watchmen. They scorned her,
and her ’veil is taken away,’ yet notwithstanding, she loves Christ still. Do we
stand ready disposed to suffer for Christ? of the world to be disgraced and
censured? and yet are we resolved not to give over? Nay, do we love Christ the
more, and stick to his truth the faster? Certainly where the love of Christ is,
there is a spirit of fortitude, as we may see in the church here, who is not
discouraged from Christ by any means. He is still the chief of ten thousand.
When she was wronged for seeking after him, yet he was altogether lovely.
Whereas, on the other hand, you have some that, for frowns of greatness, fear of
loss, or for hope of rising, will warp their conscience, and do anything. Where
now is love to Christ and to religion? He that loves Christ, loves him the more
for his cross, as the Holy Ghost hath recorded of some, that they ’rejoiced that
they were thought worthy to suffer for Christ,’ Acts 5:41. So the more we suffer
for him, the more dear he will be to us. For indeed he doth present himself in
love and comfort most, to those that suffer for his sake; therefore their love
is increased.

3. Again, where love is, there it enlargeth the heart, which being enlarged,
enlargeth the tongue also. The church hath never enough of commending Christ,
and of setting out his praise. The tongue is loosed, because the heart is
loosed. Love will alter a man’s disposition. As we see in experience, a man base
of nature, love will make him liberal; he that is tongue-tied, it will make him
eloquent. Let a man love Christ, and though before he could not speak a word in
the commendation of Christ, and for a good cause, yet, I say, if the love of
Christ be in him, you shall have him speak and labour earnestly in the praises
of God. This hot affection, this heavenly fire, will so mould and alter him,
that he shall be clean another man. As we see in the church here, after that
there was kindled a spirit of love in her, she cannot have done with Christ.
When she had spoke what she could, she adds, ’He is altogether lovely.’ Those
that cannot speak of Christ, or for Christ, with large hearts in defence of good
causes, but are tongue-tied and cold in their affections, where is their love?
Put any worldly man to a worldly theme that he is exercised in, and speaks of
daily, he hath wit and words at will; but put him to a theme of piety, you lose
him: he is out of his theme, and out of his element. But ’tis not so with those
that have ever felt the love of God in Christ. They have large affections. How
full is Saint Paul! He cannot speak of Christ, but he is in the height, breadth,
length, and depth of the love of God in Christ, and the knowledge of God above
all knowledge. Thus we may discern the truth of our love by the expressions of
it here as in the church.

4. Again, the church here is never content till she find Christ; whatsoever she
had, nothing contents her. She wanted her beloved. As we see here, she goes up
and down inquisitive after him till she find him. So it is with a Christian. If
he have lost, by his own fault, his former communion with Christ, he will not
rest nor be satisfied; but searcheth here and there in the use of this and that
means. He runs through all God’s ordinances and means till he find Christ.
Nothing in the world will content him, neither honour, riches, place, or
friends, till he find that which he once enjoyed, but hath now for a season
lost, the comfort and assurance of God’s love in Christ.

Now, if we can sit down with other things, and can want Christ and the assurance
of salvation, that sweet report of the Spirit that we are his, and yet be
contented well enough, here is an ill sign that a man is in an ill condition.
The church was not so disposed here. She was never quiet, nor gives over her
inquisition and speaking of Christ (that by speaking of the object she might
warm her affections), until at the last she meets with Christ. These and the
like signs there are of the truth of the love of Christ. But where there is a
flaming love of Christ there is this degree further, a desire of the appearance
of Christ, a desire of his presence. For if Christ be so lovely in his
ordinances, if we find such sweetness in the word and sacraments, in the
communion of saints, in the motions of the Spirit, what is the sweetness, think
you, which the souls in heaven enjoy, where they see Christ face to face, see
him as he is? Hereupon the spouse saith, ’Let him kiss me with the kisses of his
mouth.’ Oh, that I might live in his presence. This is the desire of a Christian
soul when the flame of love is kindled in any strength, ’Oh, that I might see
him.’ And therefore it longs even for death; for as far as a man is spiritual,
he desires to be dissolved and to be with Christ; as Simeon, when he saw him,
though in his abasement, ’Now I have enough; let thy servant depart in peace,
for mine eyes have seen thy salvation,’ Luke 2:30. The presence of Christ,
though it were but in the womb, when Mary, the mother of Christ, came to
Elizabeth, it caused the babe that was in her womb to spring. Such comfort there
is in the presence of Christ, though he be but in the womb, as it made John to
spring. What, then, shall be his presence in heaven? How would it make the heart
spring there, think you? For that which is most lovely in Christ is to come.
Therefore the saints that have any degree of grace in the New Testament, they
are set out by this description. They were such as loved the appearing of our
Lord Jesus Christ. How can it be otherwise? If they love Christ, they love the
appearing of Christ, wherein we shall be made lovely, as he is lovely.

Here we are not ’altogether lovely;’ for we have many dregs of sin, many
infirmities and stains. Shall we not, then, desire that time wherein, as he is
’altogether lovely,’ so shall we be made a fit spouse for so glorious a husband?
To conclude this point, let us try our affections by the church’s affections in
this place, whether Christ be so lovely to us or not. It is said, ’There is no
beauty in him when we shall see him, and he was despised of men,’ Isaiah 53:2.
He was so, in regard of his cross and sufferings, to the eye of the world and of
carnal men. Herod scorned him; when Pilate sent him to him, made nobody of him,
as the word in the original is (q). They looked upon the outside of Christ in
the flesh when he was abased. ’There was no form nor beauty in him,’ saith the
Holy Ghost, that is, to the sight of carnal men; but those that had the sight of
their sins with spiritual eyes, they could otherwise judge of Christ. The poor
centurion saw an excellency in him when he said, ’He was not worthy that he
should come under his roof,’ Matthew 8:8. The poor thief saw the excellency of
Christ upon the cross in those torments. ’Lord, remember me when thou comest
into thy kingdom,’ Luke 23:42. So those souls that were enlightened, that had
the sight of their misery and the sight of God’s love in Christ, had a high
esteem of Christ in his greatest abasement. Therefore, if we have a mean esteem
of the children of God as contemptible persons, and of the ordinances of God as
mean things, and of the government of Christ (such as he hath left in his word)
as base, it is an argument of a sinful, unworthy disposition. In such a soul
Christ hath never been effectually by his Spirit; for everything in him is
lovely, even the bitterest thing of all. There is a majesty and excellency in
all things of Christ. The censures of the church are excellent when they proceed
and issue forth with judgment, as they should do, ’to deliver such a man over to
Satan, that he may be saved in the day of the Lord,’ 1 Corinthians 5:5.

Now, if the ordinances of Christ, the word and sacraments, and the shutting
sinners out of the church, if these things be vilified as powerless things, it
shews a degenerate, wicked heart, not acquainted with the ways of God. If we
have a mean esteem of men that suffer for Christ and stand out for him, if we
account them so and so, shall we think ourselves Christians in the mean time?
When Christ is altogether lovely, shall they be unlovely that carry the image of
Christ? Can we love him that begets, and hate them that are begotten of him? Can
we love Christ, and hate Christians? It cannot be.

Now, that we may get this affection and esteem of Christ that is so lovely, Let
us labour to make our sins bitter and loathsome, that Christ may be sweet.

Quest. What is the reason we set no higher a price of Christ?

Ans. Because we judge not of ourselves as we are indeed, and want spiritual
eye-salve to see into ourselves rightly.

2. And let us attend upon the means of salvation, to hear the unsearchable
riches of Christ. What makes any man lovely to us, but when we hear of their
riches, beauty, and good intent to us? In the word we are made acquainted with
the good intent of Christ towards us, the riches of mercy in forgiving our sins,
and riches of glory prepared for us. The more we hear of him, of his riches and
love to us, the more it will inflame our love to Christ. Those that live where
the ordinances of Christ are held forth with life and power, they have more
heavenly and enlarged affections than others have, as the experience of
Christians will testify.

3. Again, if we would esteem highly of Christ that he may be lovely to us, let
us join with company that highly esteem of Christ, and such as are better than
ourselves. What deads the affections so much as carnal, worldly company, who
have nothing in them but civility? By converse with them who have discourse of
nothing but the world, if a man have heavenly affections, he shall quickly dull
them, and be in danger to lose them. They may be conversed with in civil things,
but when we would set to be heavenly and holy minded, let us converse with those
that are of an heavenly bent. As we see here, ’the daughters of Jerusalem’ are
won to love Christ. By what? By conversing with the church. Upon the discourse
that the church makes of his excellencies, in particular, they begin to ask,
Where is Christ, as in the next chapter; and so are all brought to the love of
Christ.


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  CHAPTER 21: 18. THE EIGHTEENTH SERMON
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THE EIGHTEENTH SERMON His mouth is most sweet; yea, he is altogether lovely.
This is my beloved, and this is my friend, O daughters of Jerusalem.—Song of
Solomon 5:16.

Whither is thy beloved gone, O thou fairest among women? whither is thy beloved
turned aside? that we may seek him with thee? My beloved is gone down, &c.—Song
of Solomon 6:1-2. BY this time the church hath well quit herself in that safe
subject, commending her beloved; first in general, and then in particular. She
affirms in effect, there was none like him in general; which she after makes
good, in all the particulars of her description. Now she sums up all with a kind
of superabundant expression. What shall I say more of him? if that which is said
be not enough, then know farther, he is altogether lovely. There were no end to
go through all his perfections; but look on him wholly, ’he is altogether
lovely,’ and therefore deserves my love. So that there is no cause why you
should wonder at the strength of my affections, and care to find out this my
beloved and this my friend, O ye daughters of Jerusalem. Thus we see how the
pitch of an enlightened soul is bent. It aspires to things suitable to itself;
to God-wards; to union and communion with Christ; to supernatural objects.
Nothing here below is worthy the name of its beloved. It fastens not on earthly,
base things. But this is my beloved, and this is my friend, this so excellent a
person, this Jedidiah,* this beloved Son, this judge of all, Lord of all, this
chief of ten thousand. Here the church pitches her affections, which she
conceals, not as ashamed thereof, but in a kind of triumphing, boasting of her
choice. She concludes all with a kind of resolute assurance, that the object of
this her choice is far beyond all comparison.

’This is my beloved, and this is my friend, O daughters of Jerusalem.’ Which is
the closing up of her commendations of Christ. ’This is my beloved, and this my
friend,’ &c. Which shall only be touched, because we had occasion to speak
thereof before. She calls Christ her beloved. Howsoever he had withdrawn himself
in regard of the comfort and communion she had with him before, yet he is her
beloved still. That which is specially to be stood upon is, that the church here
doth set out not only in parcels, but in general, her beloved Christ. This is my
beloved. She doth, as it were, boast in her beloved. Whence observe: A Christian
soul seems to glory as it were in Christ.

’This is my beloved, and this is my friend, O ye daughters of Jerusalem.’ But to
unfold more fully this point, there be three or four ends why the church thus
stands upon the expression of the excellencies of Christ, in particular and in
general.

1. The one, to shew that it is most just that she should love and respect him in
whom there is all this to deserve love. Both in himself, in regard of his own
excellencies, so, and in relation to us, in regard of his merits and deserts.

2. Secondly, to justify her large affections before the world and all opposites.
For the world thinks, what mean these who are called Christians to haunt the
exercises of religion, to spend so much time in good things? They wonder at it
for want of better information. Now the church here, to justify her large
expressions, says, ’This is my beloved, this is my friend, O ye daughters of
Jerusalem.’

3. And not only to justify, but likewise to glory therein, as you have it,
Psalms 44:8. The church there boasts of God, ’I will make my boast of thee all
the day long.’ So that Christians may not only justify their course of life
against enemies, but in some sort boast of Christ, as Paul oft doth. And he
shews the reason of it, that God hath made Christ to us all in all, wisdom,
righteousness, sanctification, and redemption, 1 Corinthians 1:30, that
whosoever glorieth might glory in the Lord, ver. 31. For it is not a matter of
glorying in the church when she hath such a head and such a husband. ’This is my
beloved.’ The wife shines in the beams of her husband. Therefore this yields
matter not only of justification but of glory.

4. And next, in the fourth place, the church is thus large and shuts up all with
a repetition, ’This is my beloved,’ to enlarge her own affections and to feed
our own love. For love feeds upon this fuel, as it were; upon expressions and
meditations of the person or thing loved. Love is, as it were, wages of itself.
The pains it takes is gain to itself. To the church here, it is an argument
pleasing. She dilates upon a copious theme. I may truly say there is no greater
comfort to a Christian, nor a readier way to enlarge the affections after
Christ, than to speak oft of the excellencies of Christ; to have his tongue as
the pen of a ready writer furnished this way, ’This is my beloved,’ &c.

5. In the fifth place, another end of this may be, to aggravate her own shame,
as indeed God’s children are much in this argument; that upon their second
thoughts of Christ’s worthiness, and therewithal reflecting upon their own
unworthiness and unkindness, they may relish Christ the better. Therefore the
church here, that it might appear to herself, for her humiliation, how unkind
she had been to shut the door against Christ when he knocked (whereupon he
deservedly did withdraw himself, and made her seek him so long sorrowing), I
tell you, says she, what a kind of beloved he is, thus and thus excellent. How
did the consideration of God’s kindness and love melt David’s heart after that
horrible sin in the matter of Uriah, 2 Samuel 12:13; and the sweet looks of
Christ upon Peter, Matthew 26:75, that had been so unkind, melted him. So here
the church, when she considered how unkind she had been to Christ her beloved,
so incomparably excellent above other beloveds, to let him stand at the door,
till his locks were wet with the dew of the night, the consideration hereof made
her ashamed of herself. What! so excellent, so deserving a person as my beloved
is to me, to be used of me so! what indignity is this! Thus to raise up the
aggravation of her unkindness, no question but the church takes this course. For
God’s children are not as untoward worldlings and hypocrites, afraid to search
and to understand themselves. The child of God loves to be well read in his own
heart and unworthy ways. Therefore he lays all the blame he can upon himself
every way. He knows he loseth nothing by this; for there is more mercy in Christ
than there is sin in him. And the more sin abounds in his own feeling, the more
grace shall abound. He knows the mystery of God’s carriage in this kind.
Therefore for this end, amongst the rest, she says, ’This is my beloved, and
this is my friend,’ whom I have so unkindly used.

6. And the last reason why the church is thus large was, to draw and wind up the
affections of those well-meaning Christians that were comers on, who were
inquisitive of the way to Zion. O ye daughters of Jerusalem, that you may know
that there is some cause to seek after Christ more than you have done before, I
tell you what an excellent person my beloved is; to whet their affections more
and more. And we see the success of this excellent discourse in the beginning of
the next chapter. ’Whither is thy beloved gone?’ &c.

These and the like reasons there are of the large expressions of the church, of
the excellencies of Christ. ’This is my beloved, and this is my friend, O ye
daughters of Jerusalem.’ But we will single out of these reasons for use, that
which I think fittest for us to make use of.

Let us then oft think of the excellencies of Christ for this end, to justify our
endeavours and pains we take in the exercises of religion, and to justify God’s
people from the false imputations of the world, that they lay upon them; as if
they were negligent in other matters, and were too much busied in spiritual
things. You see how large the church is in setting out the excellencies of her
beloved, and then she shuts up all (being able to say no more) justifying our
cause, ’This is my beloved, and this is my friend.’ Do you wonder that I seek so
much after him then? or wonder you at Christians, when they take such pains to
keep their communion with Christ in a holy walking with, and depending upon God?
These are no wonders, if you consider how excellent Christ is, what he hath done
for us, and what he keeps for us in another world? that he will preserve us to
his heavenly kingdom, till he put us into possession of that glorious condition
that he hath purchased? Let the hearts of men dwell upon the consideration of
these things, and then you shall see that God’s children are rather to be blamed
that they are no more careful, watchful, and industrious, than to be taxed that
they are so much. Our Saviour Christ said, ’Wisdom is justified of all her
children,’ Matthew 11:19. If you will make good that you are children of wisdom,
you must be able to justify the wisdom of God every way, to justify your
reading, hearing, your communion of saints; to justify all the exercises of
religion from an experimental taste and sweetness of them, as the church doth
here, ’This is my beloved.’ What says Joshua? ’This choice I have made; do you
what you will, it matters me not, but I and my house will serve the Lord,’
Joshua 24:15. So Paul makes a voluntary profession of his affection, Romans 1:2,
’I am not ashamed of the gospel of Jesus Christ.’ Let the gospel be entertained
in the world as it will, and let others think of me as they will, that I am
forward in the preaching of it; I am not ashamed of it. And good reason he had
not to be ashamed; for it is the power of God to salvation, to all that believe;
yea the saving power to us. And have not I cause to stand in the defence of it?
And so he saith, ’I know whom I have believed,’ &c., 2 Timothy 1:12. I am not
ashamed to suffer bonds for his sake. Though the world thought him a mean
person, ’I will not be scorned out of my faith and religion by shallow, empty
persons, that know not what Christ and religion meaneth.’ No; ’I know whom I
have believed; he is able to keep that that I have committed to him against that
day.’ Let us therefore be able to justify from a judicious apprehension, sweet
divine truths. You see what justifications there are of the church of God,
’Wherefore should the heathen say, Where is now their God?’ Micah 7:10, and
Psalms 42:10. Oh, it went to David’s heart, when they said, ’Where is now their
God,’ ’What was become of his God,’ when he was left in trouble, as the church
here. And what doth he answer? Doth he let it go with a question? No, says he;
our God is in heaven, Psalms 113:4, and hath done whatsoever he pleased. And
this justification of religion, you may know by this sign. It is with the
desertion of all discourses opposite to religion whatsoever. He that justifies
the truth, he esteems meanly of other courses and discourses. Therefore in the
next verse the church vilifies the idols. Our God is in heaven, and doth
whatsoever he pleaseth; the idols are silver and gold, the work of men’s hands:
they have eyes and see not, ears and hear not, Psalms 115:6. And the more we
justify Christ, the more we will be against antichrist and his religion. We may
know the owning of the one truth by the vilifying the other. Let us labour
therefore to grow to such a convincing knowledge of Christ; the good things in
him; and the ways of God, as we may be able to stand out against all opposition
of the gates of hell whatsoever. And to this end proceed in the study of Christ,
and to a deeper search of him, and of the excellencies and good things in him,
that we may say as Micah 7:18, ’Who is a God like to thee, that pardons sins and
iniquities?’ and as David, Psalms 113, ’Who is a God like our God, that humbleth
himself to behold the things done here below?’ And desire also to this purpose,
the spirit of revelation, that which Paul prays for, Ephesians 3:18, ’that we
may know that knowledge that is above all knowledge, the height, depth, and
breadth of God’s love in Christ.’ So sweet is God in the greatest abasements of
his children, that he leaves such a taste in the soul of a Christian, that from
thence he may be able to say, ’This is my beloved,’ when his beloved seems not
to care for him. When the church seemed to be disrespected and neglected of
Christ, yet she says, ’This is my beloved, and this is my friend, O ye daughters
of Jerusalem.’ Shall rich men boast of their riches? Shall men that are in
favour, boast of the favour of great persons? Shall a man that hath large
possessions boast and think himself as good and as great as his estate is? Shall
a base-minded worldling be able to boast? ’Why boastest thou thyself, O mighty
man?’ Psalms 52:1. Nay, you shall have malignant-spirited men boast of their
malignant destructive power. I can do this and that mischief. Shall a man boast
of mischief, that he is able to do mischief? and hath not a Christian more cause
to boast in God and in salvation? Lord, shine on me, says David, Psalms 4:6, let
me enjoy the light of thy countenance; and that shall bring me more joy than
they have, when their corn and wine increaseth. Know this, as he goes an in the
same psalm, that God accepts the righteous man.

Therefore let us think we have much more cause to boast of God and of Christ in
a spiritual manner, than the worldling hath of the world. Is not God and Christ
our portion? and having Christ, have we not all things with Christ? Put case all
things be took from us. If a man have Christ, he is rich though he have nothing
else. If he have all without him, his plenty is (as a father saith, and as it is
in truth) beggary. But whosoever hath Christ may thus rejoice with David, ’The
lot is fallen to me in pleasant places; yea, I have a goodly heritage,’ Psalms
16:6. Would we have more than God in Christ, a ring with a diamond very precious
in it? Now the daughters of Jerusalem, hearing this large expression of
affection, ask,

’Whither is thy beloved gone, O thou fairest among women? whither is thy beloved
turned aside? that we may seek him with thee,’ chap. 6:1.

Here is another question. The first which the daughters of Jerusalem ask is,
’What is thy beloved?’ whereupon the church took occasion to express what her
beloved was: upon her expression closing up all with this general, ’This is my
beloved, and this is my friend.’

Then the second question is, ’Whither is thy beloved gone?’ One question begets
another; and indeed if this question be well satisfied, what is Christ above
others? this will follow again. Where is he? How shall I get him? How shall I
seek him? What is the reason this second question is seldom made? Whither is he
gone? how shall I get Christ? Because the former question, namely, ’What is
Christ? is so seldom made. For if we did once know what Christ is, we would be
sure with the daughters of Jerusalem to ask whither is he gone, that we may seek
him with thee.

We see here is a growth in the desires of the daughters of Jerusalem, whence we
learn, That grace, though it be in never so little proportion at the first, it
is growing still. From the first question, ’What is thy beloved?’ here is a
second, upon better information, ’Whither is thy beloved gone, that we may seek
him with thee?’ Nothing is less than grace at the first, nothing in the world so
little in proportion. The kingdom of heaven is compared to a grain of mustard
seed, Matthew 13:31, seq. That is, the work of grace in the heart, as well as in
the preaching of the gospel, in the beginning is little. It is true of the work
of grace, as well as of the word of grace, that it is like a grain of mustard
seed at first. ’What is thy beloved?’ inquires the church at first; but when she
hears of the excellency of Christ, then, ’Whither is thy beloved gone?’ Grace
begets grace. There is a connection and knitting together in religion. Good
things beget good things. It is a strange thing in religion how great a matter
ariseth of a little beginning. The woman of Samaria had but a small beginning of
grace, and yet she presently drew many of her neighbours to believe in Christ.
So Andrew, John 1:41. As soon as he was converted, he finds his brother Simon,
and tells him that he had found the Messiah, and so brings him to Christ. And
Philip, as soon as he had got a spark of faith himself, he draws also Nathanael
to come to Christ. Paul speaks of his bonds, how the noise of them was in
Cæsar’s court, Philip. 1:13, and many believed the very report, which, howsoever
it is not a working cause, yet it may be a preparing, inducing, leading cause to
such things, from one thing to another, till there follow this change and full
conversion. You see here the daughters of Jerusalem growing. Therefore, let us
labour to be under good means. Some of the Romists and others, which are ill
affected and grounded in that point, they think that the efficacy of grace is,
as we call it, from the congruity, fitness, and proportion of the means to the
heart and will of man. And thereupon God converts one and not another, because
there is a congruous and fit offering of means to him when he is fitly disposed,
and another is not fitly disposed. Therefore, there follows not upon it
effectual calling. So that the virtue of the means offered depends upon
suitableness and fitness in the party to whom the means are offered, and not
upon the power and blessing of God. Verily, this is plausible, and goes down
very roundly with many weak persons; but this is a false and a gross error, for
unless God by his Holy Spirit do work by the means, no planting and watering
will bring any increase, and change the heart and mind. Though there were
greater means in Christ’s time when he wrought these miracles, than any time
before, yet all those could not convert that froward generation; and it was
Moses’s complaint in the wilderness, where they had abundance of means, ’God
hath not given you a heart to perceive, and eyes to see, and ears to hear until
this day,’ Deuteronomy 29:4. When a man is planted under good means and
frequents them, then ordinarily it pleaseth God, by the inward workings of his
own powerful Spirit, to work greater matters; and those that keep out of God’s
reach, that will not come into places where they may hear good things, there is
no hope of them. Though there be many ill fish in the net, yet there is no hope
to catch them that are without the net. So those that are kept out of all
opportunities and occasions whereby God’s Spirit may work upon them, there is no
hope of them.

Let us learn this heavenly wisdom, to advantage ourselves this way, by improving
all good opportunities whatsoever whereby we may learn; for God works by outward
means. Good company and good discourse, these breed excellent thoughts. As,
therefore, we love our souls, take all advantages wherein the Spirit of God
works. We shall find incredible fruit thereof, more than we would believe. But
to come to the question.

1. See here, first of all, in this question the blessed success of the church’s
inquiry after Christ in the daughters of Jerusalem after they heard the large
explications of the excellencies of Christ, especially by the church, whom they
had a good conceit of, for they call her ’the fairest among women.’ And seeing,
likewise, the confidence of the church, she stands to it, ’This is my beloved;’
yea, also, eagerness in the church to seek after him, they would seek him with
her. So that where these meet, a large unfolding of the truth of God, and that
by persons that are known to be good, well accepted, and conceited of, and where
there is a large demonstration of real affection, and the things are spoken of
with confidence, as knowing what they say; the word, I say, so managed, it is
never without wondrous success.

(1.) For in the course of reason, what can I have to say, considering the party
who speaks is an excellent person? He is wiser and holier than I; he takes to
heart these things; and shall not I affect that which those that have better
parts and graces do?

(2.) Then, withal, I see not only excellent persons do it, but I see how earnest
they are. Surely there is some matter in it; for persons so holy, so wise, and
gracious to be so earnest, surely either they are to blame, or I am too dull and
too dead; but I have most cause to suspect myself.

(3.) And to see them carried with a spirit of confidence, as if they were well
enough advised when they deliver this, ’This is my beloved,’ in particular, and
then to shut up all in general, ’This is my beloved, and this is my friend;’ I
say, when there is grace and life in the heart, and earnestness with confidence,
this, together with the explication of the heavenly excellencies of Christ and
of religion, it hath admirable success. As here in the church, ’the fairest
among women,’ the ’daughters of Jerusalem,’ seeing the church was so earnest,
confident, and so large in the explication of the excellencies of Christ, see
how it works. It draws out this question with resolution. They join with the
church in seeking Christ, ’Whither is thy beloved gone, O thou fairest among
women? whither is thy beloved turned aside? that we may seek him with thee.’
Where by the way observe, as the church before doubles it, ’This is my beloved,
and this is my friend,’ so they answer with a double question, ’Whither is thy
beloved gone? whither is he turned aside? O thou fairest among women,’ &c. From
this appellation note,

2. If we would be happy instruments to convert others, being converted
ourselves, labour to be such as the world may think to be good and gracious. ’O
thou fairest among women,’ fair in the robes of Christ took* out of his
wardrobe. All the beauty and ornaments that the church hath she hath from
Christ. Let us labour to be such as the world may conceit are good persons. We
say of physicians, when the patient hath a good conceit of them, the cure is
half wrought. So the doctrine is half persuaded when there is a good conceit of
the speaker.

3. Again, labour to be earnest. If we would kindle others, we must be warmed
ourselves; if we would make others weep, we must weep ourselves. Naturalists
could observe this. The church spake this with large expressions, indeed, more
than can be expressed. Let us labour to be deeply affected with what we speak,
and speak with confidence as if we knew what we spoke, as the apostle John doth,
in the beginning of his epistle, to bring others to be better persuaded of his
doctrine. He affirmeth ’that which was from the beginning, which we have heard,
which we have seen with these our eyes, which we have looked upon, and these
hands of ours have handled of the word of life’ he delivered to them, 1 John
1:1. For when we are confident from spiritual experience, it is wonderful how we
shall be instruments of God to gain upon others. So Peter. ’We followed not,’
says he, ’deceivable fables, when we opened unto you the power and coming of our
Lord Jesus Christ, but with our eyes we saw his majesty,’ 2 Peter 1:16. Do not
think it belongs only to the ministry. There is an art of conversion that
belongs to every one that is a grown Christian, to win others.

’Whither is thy beloved gone, O thou fairest among women?’ The next observation
out of the words, because it is the especial, which works upon the daughters of
Jerusalem, is from the large explication of Christ. That which most of all stirs
up holy affections to search after Christ is the large explications of his
excellencies.

Then be in love with the ministry of the gospel and the communion of saints, who
have their tongues and their hearts taught of God to speak excellently. Their
tongues are as refined silver; their hearts are enriched to increase the
communion of saints, Proverbs 10:20. Mark this one excellency of that excellent
ordinance of God in Christ, whereof Paul saith, Ephesians 3:7-8, ’To me is
committed this excellent office, to lay open the unsearchable riches of Christ;’
such riches as may draw you to wonder, such ’as eye hath never seen, nor ear
heard, nor hath entered into the heart of man to conceive,’ 1 Corinthians 2:9;
and so to draw the affections of people after them. And because it is the
special office of the ministry to lay Him open, to hold up the tapestry, to
unfold the hidden mysteries of Christ, labour we, therefore, to be alway
speaking somewhat about Christ, or tending that way. When we speak of the law,
let it drive us to Christ; when of moral duties, to teach us to walk worthy of
Christ. Christ, or somewhat tending to Christ, should be our theme and mark to
aim at.

Therefore what shall we judge of those that are hinderers of this glorious
ordinance of Christ in the gospel? They are enemies of conversion and of the
calling of God’s people; enemies of their comfort. And what shall we think of
those wretched and miserable creatures that, like Cain, are vagabonds? who
wander, and will not submit themselves to any ordinance meekly, but keep
themselves out of this blessed opportunity of hearing the excellencies of
Christ, which might draw their hearts to him? We are made for ever, if Christ
and we be one. If we have all the world without him, it is nothing; if we have
nothing in the world but Christ, we are happy. Oh! happy then when this match is
made between Christ and the soul! The friends of the bride and of Christ, they,
laying open the unsearchable riches of Christ to the spouse, draw the
affections, work faith, and so bring the bride and the bridegroom together.

Thus far of the question. Now we have the church’s answer to the daughters of
Jerusalem.

’My beloved is gone into his garden, to the beds of spices, to feed in the
gardens, and to gather lilies.’ The question was not for a bare satisfaction,
but from a desire the church had to seek Christ. ’Whither is thy beloved gone,
that we may seek him?’ It was not a curious question, but a question of
inquisition tending to practice. Many are inquisitive; but when they know
another man’s meaning, it is all they desire. Now I know your meaning, will they
say, but I mean not to follow your counsel. The daughters of Jerusalem had a
more sincere intention, ’O thou fairest among women, whither is thy beloved
turned aside? that we may seek him with thee.’ Whereunto the church answered,
’My beloved is gone into his garden, to the beds of spices, to feed in the
gardens.’ Where we see, The church is not squeamish, but directly answers to the
question. For there is no envy in spiritual things, because they may be divided
in solidum. One may have as much as another, and all alike. Envy is not in those
things that are not divisible; in other things, the more one hath, another hath
the less. But there is no envy in grace and glory, because all may share alike.
Therefore here is no envy in the answer, as if she denied the daughters of
Jerusalem the enjoying of her beloved. No. If you will know, says she, I will
tell you directly whither my beloved is gone.

’My beloved is gone into his garden, to the bed of spices,’ &c.

God hath two gardens. The church catholic is his garden, and every particular
church are gardens and beds of spices, in regard that many Christians are sown
there that Christ’s soul delights in, as in sweet spices. This was spoken of
before at large in chapter 5:1, why the church is called a garden, being a
severed place from the waste.* The church is severed from the wilderness of the
world in God’s care and love; likewise he tends and weeds his church and garden.
As for the waste of the world, he is content the wilderness should have barren
plants, but he will not endure such in his garden. Therefore those that give
themselves liberty to be naught in the church of God, he will have a time to
root them out. Trees that are not for fruit shall be for the fire; and above all
other trees their doom shall be the heaviest that grow in God’s garden without
fruit. That fig-tree shall be cursed, Luke 13:6-9.

Men are pleased with answering the bill of accusation against them thus: Are we
not baptized? and do we not come to church? &c. What do you make of us? Yet they
are abominable swearers, and filthy in their lives. To such I say, the more God
hath lift you up and honoured you in the use of the means, the more just shall
your damnation be, that you bring forth nothing but briers and brambles, Hebrews
6:4, seq., the grapes of Sodom and the vine of Gomorrah, Deuteronomy 32:32.
Heavy will the doom be of many that live in the church’s bosom, to whom it had
been better to have been born in America (r), in Turkey, or in the most
barbarous parts in the world. They have a heavy account to make that have been
such ill proficients under abundance of means. Therefore it ought to be taken to
heart.

’My beloved is gone into his garden, to the beds of spices, to feed in the
gardens, and to gather lilies.’ That is, having first planted them lilies here,
to gather them, and to transport them out of the garden here to the garden in
heaven, where there shall be nothing but lilies. For the church of God hath two
gardens or paradises since the first paradise (whereof that was a resemblance),
the paradise of the church and the paradise of heaven. As Christ saith to the
good thief, ’This day thou shalt be with me in paradise,’ Luke 23:43; so those
that are good plants in the paradise of the church, they shall be glorious
plants also in the paradise of heaven. We must not alway be here; we shall
change our soil, and be taken into heaven. ’He is gone into his garden to gather
lilies.’

1. Christians are compared to lilies for their purity and whiteness, unspotted
in justification; and for their endeavours in sanctity and holiness, wherein
also at length they shall be wholly unspotted. It is the end they are chosen to,
’to be holy without blame before him in love,’ Ephesians 1:4. God and Christ
looks upon them without blame, not as they are here defiled and spotted, but as
they intend, by little and little, to purge and purify themselves by the Spirit
that is in them, that they may be altogether without blame. They are lilies,
being clothed with the white garment of Christ’s righteousness, not having a
natural whiteness and purity (s). The whiteness and purity of God’s children is
borrowed. All their beauty and garments are taken out of another’s wardrobe. The
church is all glorious within; but she borrows her glory, as the moon borrows
all her light from the sun. The church’s excellency is borrowed. It is her own,
but by gift; but being once her own, it is her own for ever. The church before
was likened to a garden culled out, an Eden, a paradise. Now there, you know,
were four streams, sweet and goodly rivers, which watered paradise; the heads of
which rivers were without it. So the church of God, her graces are her own; that
is, the Spirit of God comes through her nature, purgeth and purifieth it; but
the spring of those graces, as in paradise, is out of herself.

2. And then the lily is a tall, goodly plant. Therefore the church is compared
to them. Other men are compared to thorns, not only for a noxious, hurtful
quality in them, but for their baseness likewise. What are thorns good for, but
to cumber the ground, to eat out the heart of it, to hide snakes, and for the
fire? Wicked men are not lilies, but thorns. They are base, mean persons.
Antiochus, Daniel 11:21, is said to be a vile person, though he were a king,
because he was a naughty* man. Wicked men, though they be never so great, being
void of the grace of God, are vile persons. Though we must respect them in
regard of their places, yet as they are in their qualification, they are vile
and base thorns. But the church is not so, but as a lily among thorns, that is,
among vile and abominable persons.

Use 1. The use is to comfort God’s children. They have an excellency and glory
in them, which, howsoever it is not from them, yet it is theirs by gift, and
eternally theirs. Therefore let them comfort themselves against all the censures
of sinful persons that labour to trample them under foot, and think basely and
meanly of them, as of the offscouring of the world. Let the unworthy world think
of them as they will, they are lilies in God’s esteem, and are so indeed;
glorious persons that have the Spirit of glory resting upon them, 1 Peter 4:14,
and whom the world is not worthy of, Hebrews 11:38, though their glory be
within. Therefore let us glory in it, that God vouchsafeth saving grace to us
above any other privilege.

Use 2. Again, it comforts us in all our wants whatsoever, that God will take
care for us. Christ useth this argument. God saith, he clotheth the lilies of
the field with an excellent beauty; he cares even for the meanest plants, and
will he not take care for you, O ye of little faith? Matthew 6:29. Doth he care
for lilies, that are to-day, and to-morrow are cast into the oven? and shall he
not care for the lilies of paradise, the living lilies, those holy reasonable
lilies? Undoubtedly he will. Our Saviour Christ’s reason is undeniable. He that
puts such a beauty upon the poor plants, that flourish to-day in the morning,
and wither before night; he that puts such a beauty upon the grass of the field;
will he not put more excellency upon his children? will he not provide for them,
feed them? Undoubtedly he will. Thus we have shewed why God’s children in the
church of God are compared to lilies.

’To gather lilies.’ Christ is said to gather these lilies, that is, he will
gather them together. Christ will not have his lilies alone, scattered. Though
he leaves them oft alone for a while, yet he will gather them to congregations
and churches. The name of a church in the original is Ecclesia (t). It is
nothing but a company gathered out of the world. Do we think that we are lilies
by nature? No; we are thorns and briers. God makes us lilies, and then gathers
us to other lilies, that one may strengthen another. The Spirit of God in his
children is not a spirit of separation of Christians from Christians, but a
spirit of separation from the waste, wild wilderness of the world, as we say of
fire, Congregat homogenea et disgregat heterogenea. It congregates all
homogeneal things, as gold, which it gathers, but disgregates heterogeneal
things, consumeth dross. So the Spirit of God severs thorns, and gathers lilies;
gathers Christians together in the church, and will gather them for ever in
heaven.

Thus we see the answer of the church to the daughters of Jerusalem, what it was,
with the occasion thereof; the question of the daughters of Jerusalem, ’Whither
is thy beloved gone?’ So that the church was beholden to the daughters of
Jerusalem for ministering such a question, to give her occasion to know better
what her beloved was. Indeed, we many times gain by weaker Christians. Good
questions, though from weak ones, minister suitable answers. It is a Greek
proverb, that ’doubting begets plenty and abundance,’ for doubting at the first
begets resolution at last. O! that we could take occasion hence to think of
this. What excellent virtue is in the communion of saints, when they meet about
heavenly exercises! What a blessing follows when, though at the entry their
affections may be flat and dull, yet they part not so! Christ heats and inflames
their hearts to do much good to one another. O! those that shall for ever live
together in heaven, should they not delight to live more together on earth? THE
NINETEENTH SERMON I am my beloved’s, and my beloved is mine; he feedeth among
the lilies.—Song of Solomon 6:3.

THESE words are a kind of triumphant acclamation upon all the former passages;
as it were, the foot of the song. For when the church had spoken formerly of her
ill-dealing with Christ, and how he thereupon absented himself from her, with
many other passages, she shuts up all at last with this, ’I am my beloved’s, and
my beloved is mine.’

Now she begins to feel some comfort from Christ, who had estranged himself from
her. O! saith she, notwithstanding all my sufferings, desertions, crosses, and
the like, ’I am my beloved’s, and my beloved is mine,’ words expressing the
wondrous comfort, joy, and contentment the church now had in Christ; having her
heart inflamed with love unto him, upon his manifesting of himself to her soul.
’I am my beloved’s, and my beloved is mine: he feedeth among the lilies.’

There is a mutual intercourse and vicissitude of claiming interest betwixt
Christ and his church. I am Christ’s, and Christ is mine. ’I am my beloved’s,
and my beloved is mine.’ From the dependence and order of the words coming in
after a desertion for a while, observe, That Christ will not be long from his
church. The spiritual desertions (forsakings, as we use to call them), howsoever
they be very irksome to the church (that loves communion with Christ), and to a
loving soul to be deprived of the sense of her beloved, yet notwithstanding they
are but short. Christ will not be long from his church. His love and her desire
will not let him. They offer violence. Why art thou absent? say they. Why art
thou so far off, and hidest thyself? Joseph may conceal himself for a space, but
he will have much ado so to hold long, to be straitened to his brethren. Passion
will break out. So Christ may seem hard to be entreated, and to cross his own
sweet disposition, as to the woman of Canaan, but he will not long keep at this
distance. He is soon overcome. ’O! woman, great is thy faith; have what thou
wilt,’ Matthew 15:28. When she strove with him a little (as faith is a striving
grace), see how she did win upon him! So the angel and Jacob may strive for a
while, but Jacob at the length proves Israel; he prevails with God, Genesis
32:24, seq. So it is with the Christian soul and Christ. Howsoever there be
desertion, for causes before mentioned, because the church was negligent, as we
hear, and partly for the time to come, that Christ, by his estrangement, might
sweeten his coming again howsoever there may be strangeness for a time, yet
Christ will return again to his spouse.

Use 1. The use should be not only for comfort to stay us in such times, but to
teach us likewise to wait, and never give over. If the church had given over
here, she had not had such gracious manifestations of Christ to her. Learn
hence, therefore, this use, to wait God’s leisure. God will wait to do good to
them that wait on him, Isaiah 30:18. If we wait his leisure, he will wait an
opportunity of doing good to us. When God seems not to answer our prayers, let
us yet wait. We shall not lose by our tarrying. He will wait to do us good.

Use 2. In the next place, observe, after this temporary desertion, Christ visits
his church with more abundant comfort than ever before.

Now, the church cannot hold, ’My beloved is mine, and I am his;’ and Christ
cannot hold, but falls into a large commendation of his spouse back again. As
she was large in his commendations, so he is large in hers, and more large. He
will have the last word. Therefore, learn by this experience, ’that all things
work together for the best to them that love God,’ Romans 8:28. All things.
What? evil? Ay, evil. Why, even sin turns to their humiliation; yea, and
desertion (those spiritual ills), turns to their good; for Christ seems to
forsake for a while, that he may come after with more abundance of comfort. When
once he hath enlarged the soul before with a spacious desire of his coming, to
say, O! that he would come; when the soul is thus stretched with desire in the
sense of want, then he fills it again till it burst forth, ’My beloved is mine,
and I am his.’ It was a good experiment of Bernard, an holy man in ill times,
tibi accidit, &c., speaking of Christ’s dealing with his church. He comes and he
goeth away for thy good. He comes for thy good to comfort thee; after which, if
thou be not careful to maintain communion with him, then he goeth away for thy
good, to correct thy error, and to enlarge thy desire of him again, to teach
thee to lay sure and faster hold upon him when thou hast him, not to let him go
again.

If you would see a parallel place to this, look in Song of Solomon 3, where
there is the like case of the spouse and Christ, ’By night on my bed I sought
him.’ The church sought Christ not only by day, but by night, ’I sought him whom
my soul loved.’ Though she wanted him, yet her soul loved him constantly. Though
a Christian’s soul have not present communion with Christ, yet he may truly say,
My soul loves him, because he seeks him diligently and constantly in the use of
all the means. So we see the church, before my text, calls him my beloved still,
though she wanted communion with him. Well, she goes on, ’I sought him, but I
found him not.’ Would the church give over there? No; then she riseth and goeth
about the city, and about the streets, and ’seeks him whom her soul loved,’
seeks him, and will not give over. So I sought him, but I wanted the issue of my
seeking, I found him not. What comes upon that? ’The watchmen go about the city,
and find her.’ Of whom, when by her own seeking she could not find Christ, she
inquires, ’Saw you him whom my soul loveth?’ She inquires of the watchmen, the
guides of God’s people, who could not satisfy her fully. She could not find her
beloved, yet what doth she, she shews, verse 4. It was but a little that she
stayed, after she had used all means, private and public—in her bed, out of her
bed—by the watchmen and others, yet, saith she, it was but a little that I was
past from them. She had not an answer presently, though the watchmen gave her
some good counsel. It was not presently, yet not long after. Christ will
exercise us a while with waiting: ’It was but a little that I passed from them,
but I found him whom my soul loved.’ After all our seeking, there must be
waiting, and then we shall find him whom our soul loveth. Perhaps we have used
all means, private and public, and yet find not that comfort we look for. Oh,
but wait a while! God hath a long time waited for thee. Be thou content to wait
a while for him. We shall not lose by it, for it follows in the next verse;
after she had found him whom her soul loved, ’I held him, I would not let him
go.’ So this is the issue of desertions. They stir up diligence and searching,
in the use of means, private and public; and exercise patience to wait God’s
leisure, who will not suffer a gracious soul to fail of its expectation. At
length he will fulfil the desires of them that fear him, Psalms 145:19; and this
comes of their patience. Grace grows greater and stronger. ’I held him, and
would not let him go, until I had brought him unto my mother’s house.’ Thus you
see how the Spirit expresseth the same truth in another state of the church.
Compare place with place. To go on.

’I am my beloved’s, and my beloved is mine.’ The words themselves are a
passionate expression of long-looked-for consolation. Affections have eloquence
of their own beyond words. Fear hath a proper expression. Love vents itself in
broken words and sighs, delighting in a peculiar eloquence suitable to the
height and pitch of the affection, that no words can reach unto. So that here is
more in the words breathed from such an inflamed heart, than in ordinary
construction can be picked out, ’I am my beloved’s,’ &c., coming from a full and
large heart, expressing the union and communion between Christ and the church,
especially after a desertion. ’I am my beloved’s, and my beloved is mine.’

First, I say, the union, viz., the union of persons, which is before all comfort
and communion of graces, ’I am my beloved’s, and my beloved is mine.’ Christ’s
person is ours, and our persons are his. For, as it is in marriage, if the
person of the husband be not the wife’s, his goods are not hers, nor his titles
of honour; for these come all to her, because his person is hers: he having
passed over the right of his own body and of his person to his wife, as she hath
passed over all the right of herself to her husband. So it is in this mystical
marriage. That that entitles us to communion of graces is union of persons
between Christ and his church. ’I am my beloved’s, and my beloved himself is
mine.’ And indeed nothing else will content a Christian’s heart. He would not
care so much for heaven itself, if he had not Christ there. The sacrament, word,
and comforts, why doth he esteem them? As they come from Christ, and as they
lead to Christ. It is but an adulterous and base affection to love anything
severed from Christ.

Now, from this union of persons comes a communion of all other things
whatsoever. ’I am my beloved’s, and my beloved is mine.’ If Christ himself be
mine, then all is mine (u). What he hath done, what be hath suffered, is mine;
the benefit of all is mine. What he hath is mine. His prerogatives and
privileges to be the Son of God, and heir of heaven, and the like, all is mine.
Why? Himself is mine. Union is the foundation of communion. So it is here with
the church, ’I am my beloved’s.’ My person is his, my life is his, to glorify
him, and to lay it down when he will. My goods are his, my reputation his. I am
content to sacrifice all for him. I am his, all mine is his. So you see there is
union and communion mutually, between Christ and his church. The original and
spring hereof is Christ’s uniting and communicating himself to his church first.
The spring begins to* the stream. What hath the stream or cistern in it, but
what is had from the spring? First we love him, because he loved us first, 1
John 4:19. It was a true speech of Augustine, Quicquid bonum, &c.: whatsoever is
good in the world or lovely, it is either God or from God; it is either Christ
or from Christ. He begins it. It is said in nature, love descends. The father
and the mother love the child before the child can love them. Love, indeed, is
of a fiery nature. Only here is the dissimilitude fire ascends, love descends.
It is stronger, descending from the greater to the less, than ascending up from
the meaner to the greater, and that for this amongst other reasons,

Because the greater person looks upon the lesser as a piece of himself—sees
himself in it. The father and mother see themselves in their child. So God loves
us more than we can love him, because he sees his image in us. Neither is there
only a priority of order. He loves us first, and then we love him. But also of
causality. He is the cause of our love, not by way of motive only. He loves us,
and therefore from an ingenuous spirit we must love him again. But he gives us
his Spirit, circumciseth our hearts to love him, Deuteronomy 30:6; for all the
motives or moral persuasions in the world, without the Spirit, cannot make us
love, 1 Thessalonians 4:9. We are taught of God to love one another, our
brethren whom we see daily, saith Paul, much more need we to be taught to love
him whom we never saw, so that his love kindles ours by way of reflection. In
the new covenant God works both parts, his own and our parts too. Our love to
him, our fear of him, our faith in him, he works all, even as he shews his own
love to us.

If God love us thus, what must we do? Meditate upon his love. Let our hearts be
warmed with the consideration of it. Let us bring them to that fire of his love,
and then they will wax hot within us, and beg the Spirit, ’Lord, thou hast
promised to give thy Spirit to them that ask it,’ Luke 11:10, and to circumcise
our hearts to love thee, and to love one another, ’give thy Holy Spirit, as thou
hast promised.’ In a word, these words, ’I am my beloved’s, and my beloved is
mine,’ to join them both together.

1. They imply a mutual propriety, Christ hath a propriety in me, and I in
Christ. Peculiar propriety. Christ is mine, so as I have none in the world. So
mine, ’whom have I in heaven but Christ?’ and what is there in earth in
comparison of him? He is mine, and mine in a peculiar manner, and I am his in a
peculiar manner. There is propriety with peculiarity.

2. Then, again, these words, ’I am his,’ implies mutual love. All is mutual in
them, mutual propriety, mutual peculiarity, and mutual love. I love Christ so as
I love nothing else. There is nothing above him in my heart, as Christ loves me
more than anything else, saith the church, and every Christian. He loves all,
and gives outward benefits to all, but to me he hath given himself, so love I
him. As the husband loves all in the family, his cattle and his servants, but he
gives himself to his spouse. So Christ is mine, himself is mine, and myself am
Christ’s. He hath my soul, my affections, my body, and all. He hath a propriety
in me, and a peculiarity in me. He hath my affection and love to the uttermost,
as I have his, for there is an intercourse in these words.

3. Then, again, they imply mutual familiarity. Christ is familiar to my soul,
and I to Christ. He discovers himself to me in the secret of his love, and I
discover myself to him in prayer and meditation, opening my soul to him upon all
occasions. God’s children have a spirit of prayer, which is a spirit of
fellowship, and talks, as it were, to God in Christ. It is the language of a
new-born Christian. He cries to his Father. There is a kind of familiarity
between him and his God in Christ, who gives the entrance and access to God. So
that where there is not a kind of familiarity in prayer and opening of the soul
to Christ upon all occasions, there is not this holy communion. Those that are
not given to prayer, they cannot in truth speak these words, as the church doth
here, ’I am my beloved’s, and my beloved is mine,’ for they imply sweet
familiarity.

4. Then, again, they imply mutual likeness one to another. He is mine, and I am
his. The one is a glass to the other. Christ sees himself in me, I see myself in
him. For this is the issue of spiritual love, especially, that it breeds
likeness and resemblance of the party loved in the soul that loveth; for love
frameth the soul to the likeness of the party loved. I am his, I resemble him. I
am his, I have given myself to him. I carry his picture and resemblance in my
soul, for they are words of mutual conformity. Christ, out of love, became like
me in all things, wherein I am not like the devil, that is, sin excepted. If he
became like me, taking my nature that I might be near him in the fellowship of
grace, ’My beloved is mine,’ I will be as like him as possibly I can, I am his.
Every Christian carries a character of Christ’s disposition as far as weakness
will suffer. You may know Christ in every Christian; for as the king’s coin
carries the stamp of the king (Cæsar’s coin bears Cæsar’s superscription), so
every Christian soul is God’s coin, and he sets his own stamp upon it. If we be
Christ’s, there is a mutual conformity betwixt him and us.

Now, where you see a malicious, unclean, worldly spirit, know that is a stamp of
the devil, none of Christ’s. He that hath not the Spirit of God is none of his.
Now, where the Spirit of Christ is, it stamps Christ’s likeness upon the soul.
Therefore we are exhorted, Php 2:5, to be likeminded to Christ.

5. Again, these words, ’I am my beloved’s, and my beloved is mine,’ imply a
mutual care that Christ and the soul have of the good of one another, of each
other’s honour and reputation. As Christ hath a care of our good, so a Christian
soul, if it can say with truth and sincerity I am Christ’s, it must needs have
care of Christ’s good, of his children, religion, and truth. What! will such a
soul say, Shall Christ care for my body, soul, and salvation, and stoop to come
from heaven to save me, and shall I have no care for him and his glory? He hath
left his truth and his church behind him, and shall not I defend his truth, and
stand for the poor church to the utmost of my power against all contrary power?
Shall not I stand for religion? Shall it be all one to me what opinions are
held? Shall I pretend he cares for me, and shall I not care for that I should
care for? Is it not an honour to me that he hath trusted me to care for
anything? that he will be honoured by my care? Beloved, it is an honour for us
that we may speak a good word for religion, for Christ’s cause, for his church,
against maligners and opposers; and we shall know one day that Christ will be a
rewarder of every good word. Where this is said in sincerity, that Christ is
mine, and I am Christ’s, there will be this mutual care.

6. Likewise there is implied a mutual complacency in these words. By a
complacency I mean a resting, contenting love. Christ hath a complacency and
resting in the church; and the church hath a sweet resting contentment in
Christ. Christ in us and we in him. A true Christian soul that hath yielded up
its consent to Christ, when it is beaten in the world, vexed and turmoiled, it
can rely on this, ’I have yet a loving husband;’ yet I have Christ.

Let this put us upon a search into ourselves, what we retire to, when we meet
with afflictions. Those that have brutish and beastly souls retire to carnal
contentments, to good fellowship; forget, besot, and fly away from themselves;
their own consciences and thought of their own trouble. Whereas a soul that hath
any acquaintance with God in Christ, or any interest into Christ, so that it may
say, that Christ is mine, and I am Christ’s, there will be contentment and rest
in such a soul, whatsoever it meets with in the world.

7. The last thing implied is courage, a branch of the former. Say all against it
what they can, saith the resolved soul, I will be Christ’s. Here is courage with
resolution. Agreeable hereto is that, ’One shall say I am the Lord’s, and
another shall call himself by the name of Jacob; another shall subscribe and
surname himself by the name of Israel,’ Isaiah 44:5. Where there is not this
resolution in good causes, there is not the Spirit of Christ; there is no
interest into Christ. It is but a delusion and self-flattery to say I am
Christ’s, when there is not resolution to stand to Christ. These words are the
expression of a resolved heart, I am, and I will be Christ’s; I am not ashamed
of my bargain; of the consent I have given him; I am and I will be his. You have
the like in Micah 4:5, ’All people will walk every one in the name of his god,
they will resolve on that, and we will walk in the name of the Lord our God for
ever and for ever.’ So that where these words are spoken in truth, that ’I am
Christ’s,’ there is necessarily implied, I will own him and his cause for ever
and ever.

He hath married me for ever and ever; therefore, if I hope to have interest in
him for comfort for ever and ever, I must be sure to yield myself to him for
ever and ever; and stand for his cause, in all oppositions, against all enemies
whatsoever. These and such like places in Scripture run parallel with this in
the text, ’I am my beloved’s, and my beloved is mine,’ not only holding in the
person, but in the cause of Christ. Every man hopes his god will stand for him
against the devil, who accuseth us daily. If we will have Christ to stand for
us, and to be an advocate to plead our cause as he doth in heaven, we must
resolve to stand for him against all enemies, heretics, schismatics, persecutors
whatsoever; that we will walk in the name of our God for ever and ever.

Quest. But when the case is not thus with us, and that neither we can feel
comfort from Christ, nor have this assurance of his love to us, what should we
judge of such?

Solution. We should not wonder to see poor souls distempered when they are in
spiritual desertions, considering how the spouse cannot endure the absence of
Christ. It is out of love therefore in the deepest plunge she hath this in her
mouth, ’my beloved.’ Therefore let us not judge amiss of ourselves or others,
when we are impatient in this kind. But for a more full answer, in want of
feeling of the love of Christ in regard of that measure we would (for there is
never altogether a want of feeling, there is so much as keeps from despair
alway, yet), if we carry a constant love towards him, mourn to him and seek
after him as the church here; if the desire of our souls be after him, that we
make after him in the use of means, and are willing to speak of him as the
church here, feel or feel not, we are his, and he will at length discover
himself to us.

Let such drooping spirits consider, that as he will not be long from us, nor
wholly, so it shall not be for our disadvantage that he retires at all. His
absence at length will end in a sweet discovery of himself more abundantly than
before. He absents himself for our good, to make us more humble and watchful for
the time to come; more pitiful to others; more to prize our former condition; to
justify the ways of God more strictly; to walk with him; to regain that sweet
communion which by our negligence and security we lost. When we are thus
prepared by his absence, there ensues a more satisfying discovery of himself
than ever before. But when is the time that he comes? Compare this with the
former chapter. He comes after long waiting for him. The church waited for him,
and waited in the use of all means. She runs to the watchmen, and then inquires
after him of the daughters of Jerusalem. After this she finds him. After we have
waited and expected Christ in the use of means, Christ at length will discover
himself to us; and yet more immediately, it was after the church had so
deservedly exalted him in such lofty praises, ’This is my beloved, the chief of
ten thousand; he is altogether lovely.’ When we set our hearts to the high
exaltation of Christ above all things in the world, proclaiming him ’the chief
of ten thousand,’ this at the last breeds a gracious discovery, ’I am my
beloved’s, and my beloved is mine,’ for Christ when he sees us faithful, and so
loving that we will not endure his absence, and so constantly loving, that we
love him notwithstanding some discouragements, it melts him at the last, as
Joseph was melted by his brethren.

’I am my beloved’s, and my beloved is mine.’ In the words, you see a mutual
interest and owning between Christ and the church. Howsoever in the order of
words, the church saith, ’I am my beloved’s’ first, yet in order of nature
Christ is ours first, though not in order of discovery. There is one order of
knowing, and another order of causing. Many things are known by the effect, but
they issue from a cause. I know he is mine, because I am his. I have given
myself to him. I know it is day, because the sun is up. There is a proof from
the effect. So I know a man is alive, because he walks. There is a proof of the
cause by the effect. ’I am his;’ I have grace to give myself up to him.
Therefore I know he loves me. He is mine. Thus I say in order of discovery; but
in order of nature, he is first mine, and then I am his. ’My beloved is mine,
and I am my beloved’s.’ The union and communion betwixt us and Christ hath been
already spoken of.

Now to speak of the branches, ’I am my beloved’s, and my beloved is mine.’ That
Christ is first ours; and then we are his, because he is ours; and the wondrous
comfort that issues hence—that Christ himself is ours.

How comes Christ to be ours? (1.) Christ is ours by his Father’s gift. God hath
given him for us. (2.) Christ is ours by his own gift. He hath given himself for
us. (3.) And Christ is ours by his Spirit that witnesseth so much to our
spirits. For the Spirit is given for this purpose, to shew us all things that
are given us of God, whereof Christ is the chief. Therefore the Spirit of Christ
tells us that Christ is ours; and Christ being ours, all that he hath is ours.

If he be ours, if we have the field, we have all the treasures in the field. If
we have him, we have all his. He was born for us; his birth was for us; he
became man for us; he was given to death for us. And so likewise, he is ours in
his other estate of exaltation. His rising is for our good. He will cause us to
rise also, and ascend with him, and sit in heavenly places, judging the world
and the angels. We recover in this second, what we lost in the first, Adam.

Use 1. This is a point of wondrous comfort to shew the riches of a Christian,
his high estate, that Christ is his. And Christ being ours, God the Father and
the Holy Spirit and all things else in the world, the rich promises, are ours;
for in Christ they are all made, and for him they shall be performed. For,
indeed, he is the chief promise of all himself, and all are ’yea and amen in
him,’ 2 Corinthians 1:20. Can we want righteousness, while we have Christ’s
righteousness? Is not his garment large enough for himself and us, too? Is not
his obedience enough for us? Shall we need to patch it up with our own
righteousness? He is ours, therefore his obedience is ours.

Use 2. And this should be a ground likewise of contentation* in our condition
and state whatsoever,—Christ himself is ours. In the dividing of all things,
some men have wealth, honours, friends, and greatness, but not Christ, nor the
love of God in Christ, and therefore they have nothing in mercy. But a
Christian, he hath Christ himself. Christ is his by faith and by the Spirit’s
witness. Therefore, what if he want those appendencies, the lesser things? He
hath the main; what if he want a riveret, a stream? He hath the spring, the
ocean; him, in whom all things are, and shall he not be content? Put case a man
be very covetous, yet God might satisfy him. What! should anxious thoughts
disquiet us, when we have such bills, such obligations from him who is
faithfulness itself? When a Christian cannot say, honour, favour, or great
persons are his, yet he can say, he hath that that is worth all, more than all;
Christ is his.

Obj. Oh! may some say, this is but a speculation,—Christ is yours. A man may
want and be in misery for all that.

Ans. No; it is a reality. Christ is ours, and all things else are ours. He that
can command all things is mine. Why then, do I want other things? Because he
sees they are not for my good. If they were, he would not withhold them from me.
If there were none to be had without a miracle, no comfort, no friends, he could
and would make new out of nothing, nay, out of contraries, were it not better
for me to be without them.

Use 3. That you may the more fully feed on this comfort, study the excellencies
of Christ in the Scripture, the riches and honour that he hath, the favour he is
in with his Father, with the intercession that he makes in heaven, John 17.
Study his mercy, goodness, offices, power, &c., and then come home to
yourselves, ’All this is mine, for he is mine; the love of God is mine.’ God
loves him, and therefore he loves me, because we are both one. He loves me with
the same love that he loves his Son. Thus we should make use of this, that
Christ is ours. I come to the second.

’I am my beloved’s.’ This is a speech of reflection, second in nature, though
first in place and in discovery to us. Sometimes we can know our own love, when
we feel not so much the love of Christ, but Christ’s love must be there first.
’I am my beloved’s,’ 1 John 4:19.

How are we Christ’s beloved?

1. We are his, first of all, by his Father’s gift; for God in his eternal
purpose gave him for us, and gives us to him, as it is in the excellent prayer,
’Father, thine they were, and thou, gavest them me,’ John 17:6. I had not them
of myself first, but thine they were before all worlds were. Thou gavest them me
to redeem them, and my commission doth not extend beyond thy gift. I die for all
those that thou gavest me. I sanctify myself for them, that they may be
sanctified. So we are Christ’s in his Father’s gift. But that is not all, though
it be the chief, fundamental, principal ground of all.

For, 2. We are his likewise by redemption. Christ took our nature, that he might
die for us, to purchase us. We cost him dear. We are a bloody spouse to Christ.
As that froward woman wrongfully said to Moses, ’Thou art a bloody husband unto
me,’ Exodus 4:25, so Christ may without wrong say to the church, ’Thou art a
spouse of blood to me.’ We were, indeed, to be his spouse, but first he must win
us by conquest in regard of Satan, and then satisfy justice. We were in such
debt by sin, lying under God’s wrath, so as, till all debts were paid, we could
not in the way of justice be given as a spouse to Christ.

3. Nor is this all; but we are Christ’s by marriage also. For when he purchased
us, and paid so dear for us, when he died and satisfied divine justice, he did
it with a purpose to marry us to himself. We have nothing to bring him but debt
and misery; yet he took upon him our nature to discharge all, that he might
marry us, and take us to himself. So we are his by marriage.

4. Then again, we are his by consent. We have passed ourselves over unto him. He
hath given himself to us, and we have given ourselves to him back again. To come
to some use of it, if we be Christ’s, as Christ is ours.

Use 1. First, it is a point of wondrous comfort. God will not suffer his own to
want. He is worse than an infidel that will suffer his family to perish. When we
are once of Christ’s family, and not only of his family, but of his body, his
spouse, can we think he will suffer us to want that which is needful?

2. Then again, as it comforts us against want, so it likewise fenceth us against
all the accusations of Satan. I am Christ’s; I am Christ’s. If he have anything
to say, lo! we may bid him go to Christ. If the creditor comes to the wife, she
is not liable to pay her own debts, but saith, Go to my husband. So in all
temptations, learn hence to send Satan whither he should be sent. When we cannot
answer him, send him to Christ.

3. And for the time to come, what a ground of comfort is this, that we are
Christ’s, as well as he is ours. What a plea doth this put into our mouths for
all things that are beneficial to us. ’Lord, I am thine; save me,’ saith the
psalmist. Why? ’Save me, because I am thine, I am thine; Lord, teach me and
direct me,’ Psalms 27:11. The husband is to direct the spouse. The head should
direct all the senses. All the treasures of wisdom are in Christ, as all the
senses are in the head for the good of the body. All fulness dwells in him.
Therefore, plead with him, I want wisdom; teach me and instruct me how to behave
myself in troubles, in dangers, in fears. If it be an argument strong enough
amongst men, weak men, I am thine, I am thy child, I am thy spouse, &c, shall we
attribute more pity and mercy to ourselves than to the God of mercy and comfort,
who planted these affections in the creature? Shall he make men tender and
careful over others, and shall not he himself be careful of his own flock? Do we
think that he will neglect his jewels, his spouse, his diadem, and crown? Isaiah
62:3. He will not. But you will urge experience. We see how the church is used,
even as a forlorn widow, as if she had no husband in the world, as an orphan
that had no father. Therefore, how doth this stand good?

Ans. 1. The answer is, all that the church or any particular Christian suffers
in this world, it is but that there may be a conformity between the spouse and
the husband. The Head wore a crown of thorns, and went to heaven and happiness
through a great deal of misery and abasement in the world, the lowest that ever
was. And it is not meet that the church should go to heaven another way.

Ans. 2. Then again, all this is but to fashion the spouse to be like to Christ,
but to bring the church and Christ nearer together. That is all the hurt they
do, to drive the church nearer to Christ than before. Christ is as near to his
church as ever in the greatest afflictions, by his Spirit. Christ cries out on
the cross, ’My God, my God, why hast thou forsaken me?’ It is a strange voice,
that God should be his God, and yet, notwithstanding, seem to forsake him. But
God was never more his God than at that present. Indeed, he was not his God in
regard of some feelings that he had enjoyed in former times. He seemed to be
forsaken in regard of some sense, as Christ seems to forsake the church in
regard of some sense and feeling, but yet his God still. So the church may say,
I am thine still. Though she seem to be forsaken in regard of some feelings, yet
she is not deserted in regard of God’s care for support of the inward man and
fashioning to Christ. The church hath never sweeter communion with Christ than
under the greatest crosses; and, therefore, they many times have proved the
ground of the greatest comforts. For Christ leads the church into the
wilderness, and then speaks to her heart, Hosea 2:14. Christ speaks to the heart
of his spouse in the wilderness, that is, in a place of no comfort. There are no
orchards or pleasures, but all discomforts there. A man must have it from
heaven, if he have any good in the wilderness. In that wilderness, that is, in a
desolate, disconsolate estate, Christ speaks to the heart of his children. There
is in the wilderness oftentimes a sweet intercourse of love, incomparably beyond
the time of prosperity.

Ans. 3 Again, to stay your hearts, know this will not be long; as we see here,
the church seemed to be forsaken and neglected, fell into the hands of cruel
watchmen, and was fain to go through this and that means, but it was not long
ere she met with him whom she sought after. It may be midnight at this time, but
the night continues not long; it will be morning ere long. Therefore the church
may well say, ’Rejoice not against me, O mine enemy; for though I be fallen, I
shall rise again; though I sit in darkness, the Lord will be a light unto me,’
as it is Micah 7:8. It shall not be always ill with the church. Those that
survive us shall see other manner of days than we see yet, whatsoever we shall
ourselves.

4. Hence we have also an use of trial. Whosoever are Christ’s, they have hearts
to give themselves to him. As he gives himself, not his goods or his honours,
but himself for his church, so the church gives herself to Christ. My delight is
in him; he hath myself, my heart, my love and affection, my joy and delight, and
all with myself. If I have any honour, he shall have it. I will use it for his
glory. My riches I will give them to him and his church and ministry and
children, as occasion shall serve. I am his, therefore all that I have is his,
if he ask it at my hands. It is said of the Macedonians, they gave themselves to
Christ, and then their riches and goods, 2 Corinthians 8:5. It is an easy matter
to give our riches to Christ when we have given ourselves first. A Christian, as
soon as ever he becomes a Christian, and ever after, to death, and in death too,
he gives up himself to Christ. They that stand with Christ, and will give this
or that particular, will part only with idle things that they may spare, are
they Christ’s? No. A Christian gives himself and all his to Christ. So we see
here what we should do if Christ be ours. Let us give up ourselves to him, as it
is Romans 12:1. The issue of all that learned profound discourse in the former
part of the epistle, that Christ justifieth us by his righteousness and merit,
and sanctifies us by his Spirit, and hath predestinated and elected us, and
refused others, is this, ’I beseech you, give up your bodies and souls, and all
as a living sacrifice, holy and acceptable unto God. In brief, these words imply
renunciation and resignation. ’I am his,’ that is, I have given up myself to
him, therefore I renounce all others that stand not with his love and liking. I
am not only his by way of service, which I owe him above all that call for it,
but I am his by way of resignation. If he will have me die, I will die. If he
will have me live here, I will. I have not myself to dispose of any longer. I
have altogether alienated myself from myself. I am his to serve him, his to be
disposed of by him. I have renounced all other.

Therefore here we have another answer to Satan, if he come to us and solicit us
to sin. Let the Christian’s heart make this answer, I am not mine own. What hath
Satan and his instruments to do with me? Is my body his to defile? Is my tongue
his to swear at his pleasure? Shall I make the temple of God the member of an
harlot? As the apostle reasons, ’Shall I defile my vessel with sin?’ 1
Corinthians 6:15. What saith converted Ephraim? ’What have I any more to do with
idols? for I have seen and observed him?’ Hosea 14:8. We ought to have such
resolutions ready in our hearts. Indeed, when a Christian is resolute, the world
counts such to be lost. He is gone. We have lost him, say your dissolute,
profane persons. It is true they have lost him indeed, for he is not his own,
much less theirs, any longer. But he is found to God and himself and the church.
Thus we see what springs from this, that Christ is ours, and that we are
Christ’s back again. Let us carry this with us even to death; and if times
should come that God should honour us by serving himself of us in our lives, if
Christ will have us spend our blood, consider this, I am not mine own in life
nor death, and it is my happiness that I am not my own. For if I were mine own,
what should I do with myself? I should lose myself, as Adam did. It is therefore
my happiness that I am not mine own, that I am not the world’s, that I am not
the devil’s, that none else hath to do with me, to claim any interest in me, but
I am Christ’s. If I do anything for others, it is for Christ’s sake. Remember
this for the time to come. If there be anything that we will not part with for
Christ’s sake, it will be our bane. We shall lose Christ and it too. If we will
not say with a perfect spirit, I am his, my life, my credit, my person is his,
anything his; look what we will not give for him, at length we shall lose and
part with it and him too.


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  CHAPTER 22: 19. THE TWENTIETH SERMON
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THE TWENTIETH SERMON I am my beloved’s, and my beloved is mine; he feedeth among
the lilies.—Song of Solomon 6:3. THE church, you see here, though she stood out
a while against all Christ’s invitation and knocking, yet at length she is
brought to yield herself up wholly unto Christ, and to renounce herself, which
course God takes with most, yea, in a manner with all his people, ere they go
out of this world, to lay all high things low, beat down every high thought and
imagination which exalteth itself against him, 2 Corinthians 10:5, that they may
give themselves and all they have to Christ, Luke 14:26, if he call for it. For
he that doth not so is not worthy of Christ. If we do not this, at least in
preparation of mind, let us not own the name of Christians, lest we own that
which shall further increase and aggravate our condemnation, professing religion
one way, and yet alienating our minds to our lusts and pleasures of the world
another way. To have peculiar love-fits of our own, distinct from Christ, how
stands this with ’I am my beloved’s, and my beloved is mine’? How stands it with
the self-resignation that was spoken of before?

Now this follows upon apprehension of Christ being ours. ’I am my beloved’s,
because my beloved is mine first.’ There are four reasons why Christ must be
given to us before we can give ourselves to him by this self-resignation.

1. Because he is the chief spring of all good affections, which he must place in
us; loving us, ere we can love him, 1 John 4:10; 1 John 4:19.

2. Because love descends. Though it be of a fiery nature, yet in this it is
contrary, for love descends, whereas fire ascends. The superior, first loves the
inferior. Christ must descend in his love to us, ere we can ascend to him in our
affections.

3. Because our nature is such that we cannot love but where we know ourselves to
be loved first. Therefore God is indulgent to us herein; and that we may love
him, he manifests his love first to us.

4. Because naturally ourselves, being conscious of guilt, are full of fears from
thence. So that if the soul be not persuaded first of Christ’s love, it runs
away from him, as Adam did from God, and as Peter from Christ, ’Depart from me,
for I am but a sinful man,’ Luke 5:8. So the soul of every man would say, if
first it were not persuaded of God’s love in Christ, ’Who amongst us shall dwell
with the everlasting burnings?’ Isaiah 33:14. Therefore to prevent that
disposition of soul which would rise out of the sense of guilt and unworthiness,
God first speaks to us in Christ; at length saying unto our souls, ’I am thy
salvation,’ whereupon the soul first finding his love, loves him back again, of
whom it finds itself so much beloved; so that our love is but a reflection of
his, ’I am my beloved’s, because my beloved is mine.’

It is with the Spirit of God as with the spirits in the soul and body of a man,
there is a marriage betwixt the body and soul. The spirits join both together,
being of a middle nature; for they have somewhat spiritual near the soul, and
somewhat bodily near the body. Therefore they come between the body and the
soul, and are the instruments thereof, whereby it works. So it is with the
Spirit of God. The same Spirit that tells the soul that Christ is ours, the same
Spirit makes up the match on our part, and gives us up to Christ again.

Let this then be the trial that we are Christ’s, by the spiritual echo that our
souls make to that report which Christ makes to our souls, whether in promises
or in instructions.

Use 1. See hence likewise the nature of faith, for these are the words of faith
as well as of love. Faith hath two branches, it doth give as well as take. Faith
receives Christ, and says, Christ is mine; and the same faith saith, I am
Christ’s again. Indeed, our souls are empty; so that the main work of faith is
to be an empty hand, mendica manus (as Luther calls it); a beggar’s hand to
receive. But when it hath received it gives back again, both ourselves and all
that we can do. The churches of Macedonia ’gave themselves,’ and then ’they gave
their goods,’ 2 Corinthians 8:5. Where faith is, there will be a giving of
ourselves and our goods; and, by a proportion, our strength, wits, and all back
again. This discovers a great deal of empty false faith in the world; for
undoubtedly if it were true faith there would be a yielding back again.

Use 2. And again, these words discover the mutual coherence of justification and
sanctification, and the dependence one upon another. ’I am my beloved’s, and my
beloved is mine.’ Christ is mine; his righteousness is mine for my
justification; I am clothed with Christ as it is, ’The spouse there is clothed
with the sun,’ Revelation 12:1, with the beams of Christ. But is that all? No.
’I am my beloved’s;’ I am Christ’s. There is a return of faith in
sanctification. The same Spirit that witnesseth Christ is ours, it sanctifies
and alters our disposition, that we can say, I am Christ’s. It serves to
instruct us therefore in the necessary connection of these two, justification
and sanctification, against the idle slander of papists, that sinfully traduce
that doctrine, as if we were Solifideans (v), as if we severed justification
from sanctification. No. We hold here that whensoever Christ is ours, there is a
spirit of sanctification in us, to yield all to Christ, though this resignation
be not presently perfect.

Use 3. This likewise helps us, by way of direction, to understand the covenant
of grace, and the seals of the covenant, what they enforce and comprise; not
only what God will do to us, but the duty we are to do to him again, though we
do it in his strength. A covenant holds not on one side, but on both. Christ is
mine, and I am Christ’s again. ’I will be their God,’ but they must have grace
’to be my people,’ Leviticus 26:12; and then the covenant is made up. The
covenant of grace is so called, because God is so gracious as to enable us to
perform our own part. And so in the seals of the covenant in baptism. God doth
not only bind himself to do thus and thus to us, but binds us also to do back
again to him. So in the communion, we promise to lead a new life, renewing our
covenant; and therefore we must not think that all is well (when we have
received our Maker), though we continue in a scandalous, fruitless course of
life. No. There is a promise in the sacrament (the seal of the covenant of
grace), to yield up ourselves to God, to return to Christ again with our duty.
Then we come as we should do when we come thus disposed. This for direction, ’My
beloved is mine, and I am my beloved’s.’

Use 4. To proceed to make an use of comfort to poor, doubting Christians. ’I am
my beloved’s,’ is the voice of the whole church, that all ranks of Christians,
if they be true, may without presumption take up. I have not so much faith, so
much love, so much grace, so much patience as another, saith a poor Christian;
therefore I am none of Christ’s. But we must know that Christ hath in his church
of all ranks, and they are all his spouse, one as well as another, there is no
exception. There is a little spirit of emulation, and a spice of envy, in
Christians that are weaker. If they have not all that great measure of grace
which they see in others, they fear they have none at all; as if there were no
babes in Christ’s school as well as men and grown persons.

Then again, we see here the nature of faith in the whole church. It is the same
that is in every particular, and the same in every particular as it is in the
whole church. The whole church saith, ’I am my beloved’s, and my beloved is
mine.’ I appropriate him. There is a spirit of appropriation in the whole, and
there is so in each particular. Every Christian may say with Paul, ’I live by
faith in the Son of God, that hath loved me, and gave himself for me,’ Galatians
2:20; and with Thomas, ’My God, and my Lord,’ John 20:28. The ground hereof is,
because they are all one in Christ, and there is one and the same Spirit in the
whole church and every particular Christian, as in pipes, though of different
sounds, yet there is the same breath in them. So Christians may have different
sounds, from the greater or lesser strength of grace that is in the one and in
the other, but all comes from the same breath, the same Spirit. The Spirit in
the bride saith Come, Revelation 22:17, the whole church saith it, and every
particular Christian must say it; because, as the body is acted by one spirit,
and makes but one natural body, though consisting of many parts weaker and
stronger, so should there be a harmony in this mystical body acted by that one
Spirit of Christ, who so regards all, as if there were but one, and regards
every one so, as he doth not forget the whole. Sic omnibus attentus ut non
detentus, &c. Christ so attends to all, that he is not detained from any
particular, and he so attends every particular, that he is not restrained from
all. There is the same love to all as to one, and to every one, as if there were
no other. He so loves each one, that every Christian may say as well as the
whole church, Christ is mine, and I am Christ’s. In those things that we call
homogeneal, there is the same nature in each quantity as in the whole, as there
is the same nature in one drop of water as in the whole ocean, all is water; and
the same respect of a spark, and of all the element of fire. So Christ bears the
same respect to the church as to every particular, and to every particular as to
the church.

Use 5. To come to make an use of direction, how to come to be able to say this,
’I am my beloved’s, and my beloved is mine.’ For answer hereto, take notice in
the first place, from the dependence. Christ must be first ours, before we can
give ourselves to him.

(1.) Therefore, we must dwell on the consideration of Christ’s love. This must
direct and lead our method in this thing. Would we have our hearts to love
Christ, to trust in him, and to embrace him, why then think what he is to us.
Begin there; nay, and what we are: weak, and in our apprehension, lost. Then go
to consider his love, his constant love to his church and children. ’Whom he
loves, he loves to the end,’ John 13:1. We must warm our souls with the
consideration of the love of God in him to us, and this will stir up our faith
to him back again. For we are more safe in that he is ours, Galatians 4:9,
Philip. 3:12, than that we give ourselves to him. We are more safe in his
comprehending of us, than in our clasping and holding of him. As we say of the
mother and the child, both hold, but the safety of the child is that the mother
holds him. If Christ once give himself to us, he will make good his own part
alway. Our safety is more on his side than on ours. If ever we have felt the
love of Christ, we may comfort ourselves with the constancy and perpetuity
thereof. Though, perhaps, we find not our affections warmed to him at all times,
nor alike, yet the strength of a Christian’s comfort lies in this, that first,
’Christ is mine,’ and then, in the second place, that ’I am his.’ Now, I say,
that we may be able to maintain this blessed tradition of giving ourselves to
Christ,

(2.) Let us dwell on the consideration of his love to us, and of the necessity
that we have of him; how miserable we are without him, poor, beggarly, in
bondage to the devil. Therefore we must have him to recover us out of debt, and
to enrich us. For Christ’s love carries him forth, not only to pay all our debts
for us, but to enrich us; and it is a protecting, preserving love, till he
brings us to heaven, his own place, where we shall ever be with him. The
consideration of these things will warm our hearts, and for this purpose serves
the ministry.

(3.) We should therefore, in the next place, attend upon the word, for this very
end. Wherefore serves the ministry? Among many others, this is one main end—’to
lay open the unsearchable riches of Christ.’ Therein you have something of
Christ unfolded, of his natures, offices, and benefits we have by
him,—redemption, and freedom, and a right to all things in him, the excellencies
of another world. Therefore attend upon the means of salvation, that we may know
what riches we have in him. This will keep our affections close to Christ, so as
to say, ’I am his.’

(4.) And labour we also every day more and more to bring all our love to him. We
see in burning-glasses, where the beams of the sun meet in one, how forcible
they are, because there is an union of the beams in a little point. Let it be
our labour that all the beams of our love may meet in Christ, that he may be as
the church saith, our beloved. ’My beloved is mine, and I am my beloved’s,’
saith she, as if the church had no love out of Christ. And is it love lost? No;
but as Christ is the church’s beloved, so the church is Christ’s love again, as
we see in this book oft, ’My love, my dove.’ As all streams meet in the great
ocean, so let all our loves meet in Christ. We may love other things, and we
should do so, but no otherwise than as they convey love to us from Christ, and
may be means of drawing up our affections unto Christ. We may love our friends,
and we ought to do so, and other blessings of God; but how? No otherwise than as
tokens of his love to us. We love a thing that our friends send to us. O, but it
is as it doth convey his affection to us. So must we love all things, as they
come from God’s love to us in Christ.

And, indeed, whatsoever we have is a love-token, even our very afflictions
themselves. ’Whom I love, I rebuke and chastise,’ Hebrews 12:6.

(5.) Again, that we may inflame our hearts with the love of Christ, as we are
exhorted by Jude 1:21, let us consider the vanity of all things that entice us
from Christ, and labour every day more and more to draw our affections from
them, as we are exhorted—’Hearken, O daughter, and consider, and incline thine
ear; forget also thine own people, and thy father’s house: so shall the king
greatly desire thy beauty,’ Psalms 45:10. So, if we will have Christ to delight
in us, that we may say we are his, let us labour to sequester our affections
more and more from all earthly things, that we may not have such hearts, as St
James speaketh of, adulterous hearts. ’O ye adulterers and adulteresses! know ye
not that the love of the world is enmity with God?’ James 4:4.

Indeed there is reason for this exhortation; for all earthly things, they are
all vain and empty things. There is an emptiness in whatsoever is in the world,
save Christ. Therefore we should not set our affections too much upon them. A
man cannot be wise in loving anything but Christ, and what he loves for Christ.
Therefore let us follow that counsel, to draw ourselves from our former company,
acquaintance, pleasures, delights, and vanities. We cannot bestow our love and
our affections better than upon Christ. It is a happiness that we have such
affections, as joy, delight, and love, planted in us by God; and what a
happiness is it, that we should have such an excellent object to fill those
affections, yea, to transcend and more than satisfy them! Therefore the apostle
wisheth that they might know all the dimensions of God’s love in Christ. There
is a ’height, breadth, length, and depth of the love of God,’ Ephesians 3:18.
And let us think of the dimensions, the height, breadth, and depth of our misery
out of Christ. The more excellent our natures are, the more miserable they are
if not changed; for look what degree of excellency we have, if it be not
advanced in Christ, we have so much misery being out of him. Therefore let us
labour to see this, as to value our being in him, so to be able, upon good
grounds, to say, ’I am my beloved’s, and my beloved is mine.’

(6.) Again, let us labour to walk in the light of a sanctified knowledge to be
attained by the gospel, for as it is, ’the end of all our preaching is to assure
Christ to the soul,’ 1 John 5:13, that we may be able to say without deceiving
our own souls, ’I am my beloved’s, and my beloved is mine.’ All preaching, I
say, is for this end. The terror of the law and the discovery of corruption is
to drive us out of ourselves to him; and then to provoke us to grow up into him
more and more. Therefore saith John, ’All our preaching is that we may have
fellowship with the Father and the Son, and they with us,’ 1 John 1:7. And what
doth he make an evidence of that fellowship? ’walking in the light, as he is
light,’ or else we are liars. He is bold in plain terms to give us the lie, to
say we are Christ’s, and have communion with the Father and the Son, when yet we
walk in darkness. In sins against conscience, in wilful ignorance, the darkness
of an evil life, we have no communion with Christ. Therefore if we will have
communion with him, let us walk in the light, and labour to be lightsome in our
understandings, to have a great deal of knowledge, and then to walk answerable
to that light and revelation that we have. Those that live in sins against
conscience, and are friends to the darkness of ignorance, of an evil life, Oh
they never think of the fellowship with Christ and with God! These things are
mere riddles to them; they have no hope of them, or if any, their hope is in
vain. They bar themselves of ever having comfortable communion with Christ here;
much less shall they enjoy him hereafter in heaven.

Therefore labour every day more and more to grow rich in knowledge, to get
light, and to walk in that light; to which end pray with the holy apostle, ’That
you may have the Spirit of revelation,’ Ephesians 1:17, that excellent Spirit of
God, to reveal the things of God, that we may have the light discovered to us.

What a world of comfort hath a Christian that hath light in him and walks in
that light, above another man. Whether he live or die, the light brings him into
fellowship with the Father of lights. He that hath this light knows his
condition and his way, and whither he goeth. When he dieth he knows in what
condition he dieth, and upon what grounds. The very light of nature is
comfortable, much more that of grace. Therefore labour to grow daily more and
more in the knowledge and obedience of the light.

All professors of the gospel are either such as are not Christ’s, or such as are
his. For such as are not yet, that you may be provoked to draw to fellowship
with Christ, do but consider you are as branches cut off, that will wither and
die, and be cast into the fire, unless you be grafted into the living stock,
Christ. You are as naked persons in a storm, not clothed with anything to stand
against the storm of God’s wrath. Let this force you to get into Christ.

Use 6. And next for encouragement consider, Christ offereth himself to all in
the gospel; and that is the end of the ministry, to bring Christ and our souls
together, to make a spiritual marriage, to lay open his riches and to draw you
to him, 1 John 1:9. If you confess your sins, he will forgive them, and you
shall have mercy, ’He relieves those that are wearied and heavy laden,’ Matthew
11:28, and bids those come to him that are thirsty, Isaiah 55:1. Christ came to
seek and to save that which was lost. Christ offers himself in mercy to the
worst soul.

Therefore if there be any that have lived in evil courses, in former times,
consider that upon repentance all shall be forgotten, and as a mist scattered
away and cast into the bottom of the sea. Christ offers himself to you. These
are the times, this is the hour of grace. Now the water is stirring for you to
enter; do but entertain Christ, and desire that he may be yours to rule you and
guide you, and all will be well for the time to come.

Obj. Do not object, I am a loathsome creature, full of rebellions.

Ans. Christ doth not match with you, because you are good, but to make you good.
Christ takes you not with any dowry. All that he requires is to confess your
beggary and to come with emptiness. He takes us not because we are clean, but
because he will purge us. He takes us in our blood when he first takes us,
Ezekiel 16:9. Let none despair either for want of worth or of strength,
Ephesians 5:27. Christ seeth that for strength we are dead, and for worth we are
enemies; but he gives us both spiritual strength and worth, takes us near to
himself and enricheth us. Let none therefore be discouraged. It is our office,
thus to lay open and offer the riches of Christ. If you will not come in, but
love your sinful courses more than Christ, then you perish in your blood, and we
free our hands, and may free our souls from the guilt thereof. Therefore as you
love your own souls, come in at length and stand out no longer. And for those
that have in some measure given themselves up to Christ, and can say, ’He is
mine and I am his,’ let them go on with comfort, and never be discouraged for
the infirmities that hang about them. For one part of Christ’s office is to
purge his church by his Spirit more and more; not to cast her away for her
infirmities, ’but to wash and cleanse it more and more till it be a glorious
spouse like himself,’ Ephesians 5:27. For if the husband will, by the bond of
nature, bear with the infirmities of the wife, as the weaker vessel, doth not
Christ bind himself by that which he accounts us bound? Is there more love and
mercy, and pity in us to those that we take near us, than there is in Christ to
us? What a most blasphemous thought were this to conceive so! Only let us take
heed of being in league with sin; for we cannot give our souls to Christ, and to
sinful courses too. Christ will allow of no bigamy or double marriage. Where he
hath anything to do, we must have single hearts, resolving, though I fall, yet I
purpose to please Christ, and to go on in a good conversation; and if our hearts
tell us so, daily infirmities ought not to discourage us. We have helps enough
for these. First, Christ bids us ask forgiveness; and then we have the mercy of
Christ to bear with weaker vessels. Then his advocation.* He is now in heaven to
plead for us. If we were perfect, we needed not that office, 1 John 2:2. Let
none be discouraged therefore; but let us labour more and more that we may be
able to comprehend in some measure the love of Christ, so will all duties come
off sweetly and easily; and then we shall be enabled to suffer all things, not
only willingly, but cheerfully, and rejoice in them. Love is of the nature of
fire, which as it severeth and consumeth all that is opposite, all dross and
dregs, and dissolves coldness, so it quickens and makes active and lively. It
hath a kind of constraining force, a sweet violence. As the apostle saith, ’the
love of Christ constraineth,’ 2 Corinthians 5:14.

Let a man that loves the Lord Jesus Christ in sincerity, be called to part with
his life, he will yield it as a sacrifice with comfort. Come what will, all is
welcome, when we are inflamed with the love of Christ; and the more we suffer,
the more we find his love. For he reserves the manifestation of his love most
for times of suffering; and the more we find the manifestation of his love, the
more we love him back again, and rejoice in suffering for him that we love so.
Whether they be duties of obedience, active or passive, doing or suffering, all
comes off with abundance of cheerfulness and ease, where the love of Christ is,
that the soul can say, ’I am my beloved’s, and my beloved is mine.’ Nothing in
the world is able to make such a soul miserable. It follows.

’He feedeth among the lilies. The church here shews where Christ feeds.

Quest. But the question is, Whether it be the feeding of the church and people
that is meant, or whether he feeds himself?

Ans. For answer, he both feeds his church among the lilies, and delights himself
to be there. The one follows the other. Especially it is meant of the church.
Those that are his, he feeds them among the lilies. How?

Lilies are such kind of flowers as require a great deal of nourishment, and grow
best in valleys and fat ground. Therefore when she saith, ’He feeds among the
lilies,’ the meaning is, he feeds his church and people in fat pastures, as
sheep in such grounds as are sweet and fruitful. Such are his holy word and the
communion of saints. These are especially the pastures wherein he feeds his
church. The holy truths of God are the food of the soul, whereby it is cherished
and nourished up to life everlasting. This whole book is a kind of pastoral (to
understand the word a little better), a ’song of a beloved’ concerning a
beloved. Therefore Christ in many places of this book, he takes upon him the
term and carriage, as it were, of a loving shepherd, who labours to find out for
his sheep the fattest, fruitfulest, best, and sweetest pastures, that they may
grow up as calves of the stall, as it is Malachi 4:2, that they may grow and be
well liking.

You have, to give light to this place, a phrase somewhat like this, where he
follows the point more at large, Song of Solomon 1:7. The church there prays to
Christ, ’Tell me, O thou whom my soul loveth, where thou feedest, where thou
makest thy flocks to rest at noon.’ Those that are coming up in the church
desire to know with whom they may join, and what truths they may embrace. ’Tell
me where thou feedest, and where thou makest thy flock to rest at noon:’ that
is, in the greatest heat and storm of persecution, as at noon-day the sun is
hottest. ’For why should I be as one that turns aside by the flocks of thy
companions?’ that is, by those that are not true friends, that are false
shepherds; why should I be drawn away by them? I desire to feed where thou
feedest among thy sheep. Why should I be as one that turns aside by the flocks
of those that are emulators to thee? as antichrist is to Christ. Thus the church
puts forth to Christ, whereunto Christ replies, verse 8. ’If thou know not, O
thou fairest among women, go thy way forth by the footsteps of the flocks, and
feed thy kids beside the shepherds’ tents:’ that is, if thou know not, go thy
way forth, get thee out of thyself, out of the world, out of thy former course,
put thyself forward, stay not complaining, go on, put thyself to endeavour, go
thy way forth. Whither? ’In the footsteps of the flocks.’ See the steps of
Christians in the best times of the church in former times. Tread in the steps
of those that lived in the best ages of the church. ’Feed thy kids,’ thy
Christians, ’beside the shepherds’ tents,’ the best shepherds. Mark where the
apostles and prophets fed their sheep; there feed thou. And mark the footsteps
of the flock that have lived in the best times; for of all times since the
apostles and prophets, we must follow those virgin best times. All churches are
so far true churches, as they have consanguinity with the primitive apostolical
and prophetical churches.

Therefore, ’we are now to go out by the footsteps of the flock.’ Mark the
footsteps of former Christians, Abraham, Moses, and David; and in Christ’s time,
of John, Peter, and the rest. Blessed saints! walk as they walked, go their way,
and ’feed yourselves by the shepherds’ tents.’ Mark the shepherds where they
have their tents! So these words have reference to the prophetical, especially
to the evangelical times, whereunto we must conform ourselves; for the latter
times are apostate times. After a certain season the church kept not her purity;
which the Scriptures foretold directly, that we should not take scandal at it.
The church did fall to a kind of admiration of antichrist, and embraced
doctrines of devils, 1 Timothy 4:1. Therefore now we must not follow these
companies that lead into by-paths, contrary to the apostolical ways, but see
wherein our church agrees with the apostolical churches and truth, and embrace
no truth for the food of our souls, but that we find in the gospel. For
antichrist feeds his flocks with wind, and with poison, and with empty things.
For what hath been the food in popery? Sweet and goodly titles; as if they, poor
souls, had the best pastors in the world, whenas they administer to them nothing
but that which will be the bane of their souls, full of poison and fraud. This
is spoken to unfold that place which gives light to this, spoken of the pastoral
care of Christ, ’he feeds his flock among the lilies,’ plentifully and sweetly.
From hence may be briefly observed, first, That Christ feeds as well as breeds.
And we have need of feeding as well as breeding. Where dost thou feed? that is,
build up thy children, and go on with the work begun in them. We have need to be
fed after we are bred; and Christ (answerable to our exigence and necessity) he
feeds as well as breeds; and that word which is the seed to beget us, is that
which feeds too, 1 Peter 1:23. What is the seed of the new birth? The word of
God, the holy promises, they are the seed, the Spirit mingling with them,
whereby a Christian is born, and being born, is cherished and bred. Therefore,
’as new-born babes,’ saith the apostle, ’desire the sincere milk of the word,
that you may grow thereby,’ 1 Peter 2:1. So that the same thing is both the seed
of a Christian, and that which breeds him; the blessed truth and promises of
God.

Quest. If you ask, why we must grow up and be fed still?

Ans. 1. Do but ask your own souls, whether there be not a perpetual renewing of
corruption, which still breaks out into new guilt every day. Therefore we have
need to feed every day anew upon the promises, upon old promises with new
affections. Somewhat breaks out ever and anon which abaseth the soul of a
Christian, that makes him go with a sharp appetite to the blessed truths that
feed his soul.

Ans. 2. And then again, we need a great deal of strength, which is maintained by
feeding. Besides the guilt of the soul, there needs strength for duty, which
must be fetched from the blessed word of God, and the comforts thence, whereby
we are able to withstand and resist, to stand and do all that we do.

Ans. 3. And then we are set upon by variety of temptations within and without,
which require variety of wisdom and strength, all which must be gotten by
feeding; and therefore you see a Christian for his subsistence and being, hath
need of a feeding, cherishing, and maintaining still, by the sweet and blessed
directions and promises out of the word of God.

Therefore you may see what kind of atheistical creatures those are, and how much
they are to be regarded, that turn off all with a compendium in religion, Tush,
if we know that we must love God above all, and our neighbours as ourselves, and
that Christ died for all, we know enough, more than we can practise. They think
these compendiums will serve the turn, as if there were not a necessity of
growing still further and further in distinct knowledge. Alas! the soul needs to
be fed continually. It will stagger else, and be insufficient to stand against
temptation, or to perform duties. A second general point out of the text is
this, that as Christ feedeth still his flock and people, so he feeds them fully,
plentifully, and sweetly among the lilies. There are saving truths enough. There
is an all-sufficiency in the book of God. What need we go out to man’s
inventions, seeing there is a fulness and all-sufficiency of truth there?
Whatsoever is not in that is wind, or poison. In the word is a full kind of
feeding. In former times when they had not the Scriptures, and the comforts of
them to feed on, what did the poor souls then? and what do those remaining in
popery feed on? Upon stones as it were. There was a dream of an holy man in
those times, divers hundred years agone, that he saw one having a deal of
manchet* to feed on, and yet all the while the poor wretch he fed on stones.
What folly and misery is this, when there are delicate things to feed on, to
gnaw upon stones! And what is all the school learning almost, (except one or two
that had better spirits than the rest) but a gnawing upon stones, barren
distinctions, empty things, that had no substance in them? They had the
Scriptures, though they were locked up in Latin, an unknown tongue. They had the
sweet pastures of Christ to feed in; and yet all this while they fed, as it
were, on stones. This should shew us, likewise, our own blessedness that live in
these times, wherein the streams of the gospel run abundantly, sweetly, and
pleasantly. There is a fulness among us, even in the spirits of the worst sort.
There is a fulness almost to loathing of that heavenly manna: but those souls,
who ever were acquainted with the necessity of it, rather find a want than a
fulness; and still desire to grow up to a further desire, that as they have
plentiful means, so they may have plentiful affections after, and strength by
those means. Let us know our own happiness in these times. Is it not a comfort
to know where to feed and to have pastures to go to, without suspicion of
poison? that we may feed ourselves with comforts fully without fear of bane, or
noisome mingling of coloquintida in the pot, which would disrelish all the rest?
to know that there are truths that we may feed on safely? This the church in the
former place, Song of Solomon 1:6-7, accounted a great privilege, ’Oh, shew me
where thou feedest at noon.’ In the greatest heat of persecution, that I may
feed among them. So then it is a great privilege to know where to feed, and so
to be esteemed, that thereby we may be stirred up to be thankful for our own
good, and to improve these privileges to our souls’ comfort. But the second
branch that must be touched a little is, that there is fulness nowhere but in
God’s house; and that there, and there only, is that which satisfieth the soul
with fatness and sweetness.

Nay, not only the promises, but the very rebukes, of Scripture, are sweet. The
rebukes of a friend, they feed the soul. For we have many corruptions which
hinder our communion with God, so that a Christian delights to have his
corruptions rebuked; for he knows, if he leave them, he shall grow into further
communion with Christ, wherein stands his happiness in this world, and the
fulness of his happiness in the world to come.

If this be so, let us know then that when we come to religion we lose not the
sweetness of our lives, but only translate them to a far more excellent and
better condition. Perhaps we fed before upon vain authors, upon (as it were)
gravel, vain company; but now we have our delight (and perhaps find more
pleasure) in better things. Instead of that which fed our idle fancy (vain
treatises and the like), now we have holy truths to delight our souls. Believe
it, a Christian never knows what comfort is to purpose till he be downright and
sincere in religion. Therefore Austin saith of himself, ’Lord, I have wanted thy
sweetness over long. I see all my former life (that I thought had such sweetness
in it) was nothing at all but husks, empty things. Now I know where sweetness
is, it is in the word and truth.’* Therefore let us not misconceive of religion
as of a mopish and dull thing, wherein we must lose all comfort. If we give
ourselves over to the study thereof, must we so? Must we lose our comfort? Nay,
we have no comfort till we be religious indeed. Christ feeds not his among
thorns and briers and stinking weeds, but among lilies. Dost thou think he feeds
thee among unsavoury, harsh, fretting, galling things? No; ’he feeds among
lilies.’ Therefore when thou comest to religion, think that thou comest to
comfort, to refresh thy soul. Let us make use of this for our soul’s comfort, to
make us in love more with the ways of Christ.

Now, to seal this further, see what the Scripture saith in some parallel places.
’The Lord is my shepherd;’ and what is the use that David presently makes
hereof? Why, ’I shall want nothing,’ Psalms 23:1. He will feed me plentifully
and abundantly. The whole psalm is nothing but a commenting upon that word, ’the
Lord is my shepherd.’ How doth he perform the duty of a shepherd? ’He makes me
to lie down in green pastures, and leads me by the still waters.’ It is not only
meant of the body, but of the soul chiefly, ’he restoreth my soul;’ that is,
when my soul languisheth and is ready to faint, he restores it, and gives me as
it were a new soul; he refresheth it. We see say,* re-creation is the creating
of a thing anew. So he restores my soul; he gives me my soul anew, with fresh
comforts. Thus the blessed Shepherd doth, and how? Because ’he feeds among the
lilies,’ the promises of the gospel. Then he doth not only do good to the body
and soul, but he guides all our ways, all our goings out, ’he leads us in the
paths of righteousness.’ And why? Because I deserve so much at his hands? No;
’for his own name’s sake,’ because he hath a love to me; because he hath
purchased me with his blood, and given his life for his sheep; hath bought me so
dear, though there be no worth in me. He goes on, ’Though I walk through all
temptations and troubles,’ which are as ’the valley of the shadow of death,’
that is, where there is nothing but disconsolation and misery; ’yet I will fear
none ill; thou, with thy rod and staff, dost comfort me.’ If I, as a wandering
sheep, venture to go out of the way, thou, out of thy care, being a sweet and
loving shepherd, wilt pull me in with thy hook and staff again. He hath not care
only to feed us, but to govern us also. What a sweet Shepherd and Saviour have
we in covenant, that deals thus with us! And so he proceeds, ’Thou wilt prepare
my table in the presence of mine enemies.’ And for the time to come he promiseth
himself as much, that God, as he hath been a Shepherd for the present, to
provide all things necessary for body and soul and guidance, so surely the
goodness of the Lord shall follow me all the days of my life; for he is a
perpetual Shepherd. He will not leave us till he hath brought us to heaven. Thus
we see in this place the sweet care of Christ. The like place you have—’He shall
feed his flock like a shepherd; he shall gather the lambs with his arms, and
carry them in his bosom, and shall gently lead those that are with young,’
Isaiah 40:11. So he leads them into the pastures, and feeds them plentifully and
sweetly, not only with sweet things, but with a tender care, which is sweeter.
As a shepherd, he takes into his bosom the poor lambs that cannot walk
themselves, and the sheep that are heavy with young. He cares for them; ’he
gently leads them’ that are poor, weak Christians, that struggle and conflict
with many temptations and corruptions. Christ hath a tender care of them. He
carries them, as it were, in his bosom and in his arms, and leads them gently;
for indeed all Christ’s sheep are weak. Every one hath somewhat to complain of.
Therefore he hath a tender care; he feeds them tenderly and sweetly, or else
they might perish.

Another place notable for this purpose, see Ezekiel 34:14, seq., wherein you
have the same metaphor from a loving shepherd; and it is but a comment upon the
text. Therefore, being parallel places, they may help our memories: ’I will feed
them in good pastures upon the high mountains of Israel; there shall their fold
be; there shall they lie in a good fold, and in a fat pasture. I will feed my
flock, and cause them to lie down, saith the Lord God. I will seek that which is
lost, and bring back that which was driven away; I will bind up that which was
broken, and strengthen that which is sick, and destroy the fat and the strong,
and feed them with judgment.’ Those that are Christ’s true sheep have somewhat
to complain of. Either they are sick, or broken, or driven away. Somewhat is
amiss or other. But Christ’s care preventeth all the necessities of his sheep.
He hath a fit salve for all their sores.* And, to apply this to the business in
hand,† doth not Christ feed us ’among the lilies?’ Doth he not now feed us with
his own body and blood in the sacrament? Would you have better food? ’My body is
meat indeed, and my blood is drink indeed,’—that is, it is the only meat, with
an emphasis; the only meat and drink that our souls could feed upon. God gave
his Son to death, to shed his blood for my sins. What would become of the
hunger-bitten, thirsty soul, that is stung with Satan and his temptations, were
it not for the blood of Christ to quench our thirst, and the body of Christ
given by the Father to death for sin? Were it not that the soul could think upon
this, where were the comfort of the soul? All this is represented to us here in
the sacrament. We feed on the body and blood of Christ spiritually, and are
refreshed thereby, as verily as our bodies are refreshed with the bread and
wine. For God doth not feed us with empty symbols and representations, but with
things themselves, that the soul which comes prepared by faith is partaker of
Christ crucified, and is knit to him, though now in heaven. There is as sure an
union and communion between Christ and the Christian soul, as there is between
the food and the body, when it is once digested.

Therefore let us come to this blessed, to this sweet food of our souls with
hungry appetites and thankful hearts, that God hath given us the best comforts
of his word, and fed us with the sweet comforts of the sacraments, as a seal of
the word. We should even spend our lives much in thankfulness for this, that he
will feed us so sweetly, that thinks nothing is good enough for our food, but
his own self, with his own gracious word and truth. Thus we should be very
thankful unto God, and now at this time labour to get hungry appetites fit for
this blessed food to receive it.

How shall we do that?

1. Think seriously of the former part of thy life, and this week past. For
Christ, the food of the soul, relisheth well with the sour herbs of repentance.
Let us stir up in our hearts repentance for our sins, and sorrow in the
consideration of our own corrupt nature and life; and when we have felt our
corruptions and have the sense of our want, then Christ will be sweet to us. The
paschal lamb was to be eaten with sour herbs; so Christ our passover must be
eaten with repentance.

2. Then withal there must be purging. There are many things which clog the
stomach. Come not with worldly, wicked, malicious affections, which puff up the
soul, James 1:21; ’but lay aside,’ as the apostle wisheth, ’all guile, malice,
and superfluity,’ 1 Peter 2:1. Empty the soul of all sin and prepossessing*
thoughts or affections.

3. And then consider the necessity of spiritual strength, that we have need to
grow up more and more in Christianity, to be feeding still. We have need of
strong faith and strong assurance that Christ is ours, and that we are his. Let
us often frequent this ordinance, and come prepared as we should, and we shall
find Christ making good his own ordinance, in his own best time; so as we shall
be able to say, in truth of heart, experimentally and feelingly with the church,
’My beloved is mine, and I am his. He feedeth among the lilies.’

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Source: https://sermonindex.net/books/38-union-with-christ-sibbes/
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