% 1 # 6 _J C o & 05 w o * ^ *±5 ^ 13 o . br c =: i>> Ilectioi Divisio Section Numbe ^ c O CJ &> ** & v* ^ 1 HP SOI ^ % * ft OVVELSI OPENED- S 0-R, J* ^DISCOVERY OF THEj j» NeareandDeare Love, ^w&w and J f Communion betwixt Christ, and the «g, * CHVRCH,and-confcquemlyb:twixtH>»» «§r * and every beleeving Soule~j. *§• I Delivered in divers Sermons on the fourth, fifth Jp ► and fixth Chapters ot the CA N TICLES. ^ \ By that ReyerendandfaitbfuU Uinifler of the Word, *j» i Dr. S i B s, late Preacher unto the Honourab.e «£ Society ofgrayts-l»»t, and Matter of K*A«ww V ^ /Win Cambridge. ^ b Being in part finifhed by his owne pen in his life-time, ^ ja andthe reft of there perufedandcorrcaed by ^ & thofe whom he intruded vytth the pub- ^ f" inning of his B^rfc • Js sg* Cant. 4. n. £§» <%* Tkon haft ravijhedntj heart,my S'fl'r,my Sfonfe : Thou haflravi- ^ C§& Jhedmy heartwthoneof thine eyes, and with one chame of thy jjj^ €4 ^P LONDON, 2 Printed by S-Or.for S^JJW, in the Old l Baily in ^ *f Greene- Arbour,at the Signe of the Angell. 1641. ^ «* HONORATISSIMO DOMINO, DOMINO EDVARDO VKEXOMITI MANDEVILLE, SIV EM, FT VERM NOBILITATIS DEL1CIAS CANDORISNIVEM, IN RES CH RI ST I, E T ALIORVM COMMODA EFFVSISSIMVM, SUSPICIMUS, COLIMUS; V N A ^JV £, CONCIONES HAS IN CANTICA POSTHUMAS IN AMOR1S GRATIAM QV O AVTttO- RBM IPSE.COMPLEXUS EST NO- STRjEQJ IN Dnem ILLIVS MERI- T I S S I M ^ OliSREV/\NTIA T E S T I MO N IV M Thomas Goodvvini Philippys Nye. »?* v v * \3L * • * > v v * v 9 To the ChriUian Reader. H E pcrufall of this Book eye- ing committed unto me by an antient and a faithfull friend of mine, I found it(I confeffej fo full of heavenly treafurc, and fuch lively expreffios of the unvaluable riches of the love of Chrift toward all his poore fer- vantsthat fue and feeke untohim,thatI fent unto the godly and learned Autho r earneftly intreating him to publilh the fame judging it altogether unmeet that fo precious matter (hould be concealed from publike ufd When,he excufed him* felfe by undervaluing his owne meditati- ons • but withall figmfied his defire of the Churches good, if by any thing in his works it might never fo little be promo- ted,! could not but declare my felfe in re- commending this Treatife, as a very pro- fitable and excellent help both to the un- dcrftanding of that dark and moft divine A Scrip- To Pot Reader. Scripture, and alfo to kindle in the heart all heavenly affections unto lefusChrift, Itis well known how backward 1 am, and ever have been to cumber the Prefle, but } et i would not be guilty in depriving the deare children of God of the fpirituall and fwcet confolations, which are here very plentifully offered untothetru And the whole frame ot all thefe Ser- mons3is carried withfuch Wifdome,Gra~ vity,Piety3Uidgement>& Fxperience3that itcommendsitfelfunroallthataregodly wife : and 1 doubt not but that they lhall finde their temptations anfwered , their fainting fpir its revived, their understan- dings enlightned>and their gracesconfir- med, fo as they (hall have caufe to praife God for the worthy Authors godly and painfull labours, And thus defiring the Farher of all mercies,and the God of all comfort, to bleflfe this worke to the con- folation and edification ofthofe that feek his favour, and defire to feare his holy Name, I reft, Thine in lefus Chrift, J. Do J. A Table of the chiefe heads and Contents of the following Sermons in this Books. HE Introduction, pa£** I 7 here is the fame regard of the whole Church , and of every particular member, in regard of the chiefe fl pnviledges and graces that accom- pany fafoation, p 5 K_/ill creatures ft and in obedience to Cbritf, p,y The amies that Chrift takes with his Church may feeme contrary hut by a wife ordering alt agree in the wholfome iffue, p. 7 In what re/pecJs the Spirit of God is compared to windy p.p In what re/pefifs we need the blowing of the Spirit, p.i2 In what rtfpeBs the Church Is compared to a gar den } p.13 Chriftians fhould walke as men of a fevered condi- tion from the world, p. 1 5 Chriftians planted in Gods Garden fhould be fruit - fM, p. 1 6 God cares for, and proteffeth his Church, p. 1 3 Aa 2 We N - The Contents. I We-mcdnot only grace to put life into us attbefirjl, 1 but Itkewife graceto quicken and draw forth that ! hfewehtve, p. 19 // is not enough to be good our felves, but ourgoodnes mutt flow out , p. 19 i Where once God begins he goes on, and adds in ccu- ragemtntto encouragement, to maintain new fet- ters up in Religion, p»2 o Wherefoever grace is truly begun J here is fill a fur- ther depreofChrifis pre fence , p.21 A gracious heart is privy to its owne grace rvhen it isin aright tempered fo far re & it is privy , is bold with Chriflin a frveet and reverend man- ner, p.2$ It is the duty anddifyofition of the Church ofchrifi topleafe her hits band, P*24 The Church gives all to Christ, p. 2 6 Comfort in the wants and blemtfhes of our perfor- mances, p. 2 5 Jherefoiution of the whole f ft chapter of Camichs, p.28 The ordi r of Gods hearing his Church, p. 3 o God makes us good,fiirres up holy defires in us, and then an fivers the deftres of his Spirit in /# , p.30 Why God hearts our prayers, p.31 Cafes wherein one is unfit to pray* p.34 How to know when God heares our prayers, p.j 6 Ckn ft vouch fafes his gracious prefence to his chil- dren upon their defire oftt, p. 3 7 The Church is carried from defire to deft re after the prefence ofchrifi, p(j g ; ! How to kn*w that Chrift is prefent in *$> p. 3 9 \ J When The Contents* Where Chrilt is prefent , there Heaven is in feme de» J gree, p^o J Havmg Chriflsprefence we nttd fear nothing jp.^x Cbnfl is cur Brother % p . 4 2 The Churches roy all descent , p 4 £ The Church is the Spoufe of Chrifi, p. 45 Refemblances betwixt the temporal I and ffirituall marriage, p.q5 The comfort of Chrifi being our husband^ p.48 Chrifiians bew% the Spouje of ChrtH fhould labour fir chafie judgements and affections, p.59 Our affections are as their objects, p. 60 How to know whether we be effcufedtc chrifi or not, p.5o Encouragement and direction to thofe who are mt yet in Chrtfi. p.62 God accepts of the graces of his children, and de- lights in them, p. £4 Encouragement 1 0 be much in holy duties, $.66 Our care mufl be to preferve our (elves in a good efiate free from the guilt of any fin, p. 66 Chnfl when he comes to a foul comes not empty ,p.6y Exhortation to have communion with Chrifi, p.<58 We ought to rejoyce in the comforts and graces of others.andofour fclves, p>"?o There is a wutuall feaffing betwixt Chrifi and his Church, p. 7 1 Refemblances betwixt corporal! feast $ .and the fe aft Chrifi maketh us ofhimfelfe, p. 7 2 What we (hould bring with us to the feasJ Christ makes us, p. 7 7 Themeanes toprocure an apfctiteto Chrift, p.77 K^yi a $ K^itl The Concents. K^ill kinds and degrees offrtendjhtp meet in Chrift towards his Church, p. 3 a Altherequtjitsto make up true ftrtendftup are found in Chrift, p.82 I Frtendjinp of Chrift isfweet andconflant, p, 84 The ft ate of the Church and every Chnsiian is fob- \ jec? to (pirttitall alterations, p.8> ' Where coruipt son is not throughly purged , and a, \ care full rvat chkept overt he foulcjherc after are- cover y mli follow a more dangerous d/ftemper, ' p.8<5 jt is the difpofition of Gods children to be ingenuous in opening their flats to God, p.S 7 A "radons Joule is abafedfor leftfer defect's, p. 8 9 What meant by the fleep of the Church, p. 90 ihe refemblances between bodily and ftirituallftecp in their caufes ,effet1 s >and dangers , p. 5? 1 Security and jleepineffe of the Church in Conftan- tincs Ume^ - p. $5 The judgements of be ft men cannot alwaies be fafeiy relyedon, p. 9 7 Sleepineffeofthe Church in thefe latter ages, p.p R Signes ofajleepy efiate, 1?99 CM otives againftjlecpinefie, p. 1 o 1 Kyi Chrifttan may know how it is with himfelfe, though he be mixed with fie jh and Spirit , p 1 o 7 We fhould/ts well acknowledge that which is good, as that which is evil I m our hearts^ p. 1 c 8 The good that the Church retained in her fteepj con- dition, p. 108 Cods children never totally fall fir em grace, p. 1 1 2 A Chrifttan is what his heart and inward man is., p. 1 1 4. Viffe- The Contents* i Difference between a Cbriflian and an hypocrite, p.n? A waking ft ate is a blefftdftate, p. 1 1 7 Meanes how to preserve our foules in a waking con- dition in drowfie times, Vll7 Chrtftians mvsJefpeciaHj be watchfull in the ufe of liberty ,andfuch things as in thcmfelves are law- full, p. 115? The excellency of a waking Chriftian , p . 1 2 5 TrueChriftians are difcemed by ajpirituall tafle in hearing Geds Word, p . 1 2 o Pjpiffs objeffionjlow flmld we know that the word is the Word of Godtanfwcred, p. 1 2 5 Why fo many Apoftatiz,e, P«I27 AChriftian is fenfible of all the blejfed helps he hath to filiation, \ p.128 The difference between the fietp of a Cbriflian and dead fteep of natural I men, p.128 Chrift fill defires a further and further communion with his (fhurch, p. 1 2 9 The caufe of Chrift s ftrangenes to m is in our fe Ives, p.rjo Chrift takes not advantage from the firms of the Church to leave them altogether, but makes fur- ther and farther love to them, p. 1 3 o How Chrift is (aid to knocke at our hearts, p. 1 3 4 1 Why Chrift knocks whefrke hath power to open to himfdfe, p. 140 The heart of a Chriftian is the houfe and Temple of God, P«*43 Bow Chrift can come into thefoule, p 1 4 3 How we may know whether Chrift dwels in our hearts } pa 44 i^A a- 4 We The Contents. We arc to cherijl) all the good conceits wc^canof Chrift, P-<45 The woe full eft ate ofthofe voho entertaine not Chrift knocking at the doore of the. r hearts, p. i 45 That (thrift hath u fed all kind of knocktngs to this Nation, p. 14S C on fi derations enforcing us to entertaine thrift, ' p.150 I That thrifts knocking is especially by the Miniftcry ' I oft he Word, p.15 3 7 here are none in the Church but haw bin allured at feme time or other to come in% p.15 ^ I Encouragement to pray for the Church, p. 15 6 \ Chrift hath never enough of his Church till he hath it in Heaven, p.15 8 Thefufferwgs of Chrift in himfelfe and Mint fters , , (fbri (Is patience to us fhculd make us patient under Gods correction* and in our dealing with others, '• p.161 1 The Church ofGodis Chrifls fifttr andfpoufejp.iGi The grounds of Chrift s fteciall love to his Church and children, p 164 No foiling love out of the Church, p . 1 6 5 \ Properties of Chrifts love to his Church, p. \ 6 7 ; Wiictfar Chrift cannot fee matter of weaknefeand finfulneffe in h s Church , p. 1 6 8 How to know Chrifl loves us in a peculiar m.rnncr^ p.170 Reproofeofthofe who love nw Gods children , p.172 Why Chrifl cals his Church his lovey P*74 An argument to prove the ft ability of the Saints and the The Contents, the joules immortality , p. 1 7 7 Hew tranjeendem majefiy and infinite love dwelt - together wchn (I, p.*77 Why the Holy -Ghofi appeared 'in thejlape of a Dove at ChriHs Baptfme^ p. 1 79 Church why compared toaD ove , p. 1 79 Troperties of a Dove refiembledto the Church.p.iSo What defence Cods Church hath whentt is perfec- ted, P«l85 That Cods Church hath alwayes a refuge in God in the worft times, p. 2 8 € How the Church is fiaid to be m defile d, p. 1 8 7 How Chn ft s right ccujneffe riot being in the Church may yet be (atd to be the Churches, p. 1 g g How we being firmer 's may yet befaidto be and, fled^ p.iSp Chrifts love to 11s fhoidd?nake u* love him againe, P-iP3 Direction how afflicJed in confidence are to judge of them f elves, P-TP4 Christians are not to wrong themfielves with falfe judging of their e Hates , p 1^7 It u not an eafie thing to bring the fioale and Chrisi together into near fiellowfhip, p,z 00 Vol fie reafons , excufes ^and pretences hinder commu- nion with Chrijl, p. 2 o 1 Excufes of the flejh to hinder our communion with Chrijl \ anfw ered, p , 2 0 2 Excufes of wordlings to hinder thtir communion with Chrifv anfwered^ p. 2 04 Caufesofthe falfe pretences andexcufies which hin- der many from holy duties, p. 2 o 7 Helps The Contents Helps to keep us from putting off and delaying holy \ duties by falfe reafons anaexcufes^ p . 2 1 2 J That Chrifldoth ufe Sometimes to leave his Church and children, P2i4 Ends why Chriji leaves his children. p. 2 3 7 Chriftiam waning comfort are net to be cenfured, P 24° We are to pre fare for defertion \ p 2 4 1 Tbecaufeofchrijls wttb-drawtng comfort fom w$ re/Is in our felves, p. 2 4 r C/^//? #£W/" altogether leaves the Church, p . ? 4 4. Chriflsg race is the caufe of our grace , p . 2 4 5 Wefnde experience of the grace of chri ft effect ally when we fir up our felves to endeavour, p. 246 Gods graces are fweet, P-247 Outward meanes without the Spirit ofchrift are in- effectual, p^49 I Chri ft ahvayes leaves feme grace be fore he offer* to part, p. 250 Sins ofomiffton bring griefe andfhame, p . 2 5 3 Chrift hath our affeliic-ns in his government^. 25^ Clnftis wonder full in his Saints and inhtsgood- neffe towards them, p. 2 5 7 7>#//? of affetiion will difcovcr it fife in outward expreffwns, p,2do TheWord of Chrift though for the prtfentit be not effectual I j et afterwards it will be, p . 2 61 Chrift fo leaves his children fometimes that their hearts fade them for want cfhis pre fence, p. 2 63 Caufe s of the fainting offfhriftianfoules^ p . 2 6 4 T^ difference between the true childe of God and others, pr66 Chrift I The Contents, ' chnft is many times prefent with the Church when fie finds and fecks it not, p.iSp How we are to judge of our felves in a dead estate, p.271 We fiould defend upon Chriji when hefeemes abfent from us, P>2 72 How to know Godheares our prayers 5 p .2 7 5 T>irec~tior>$ how to carry cur felves when we pray without fuccefiyCrin any ejiate of deferu on, p. ^75 It is no eafie thing to be a found Chnflian p • 2 7 7 Governours of the Church and fate compared to Watchmen, P*278 Rcafons why Godufeth Watchmen, p. 2 79 Heow the Church was wounded by the Watchmen, p. 280 How the Churches vaile is taken away , p. 2 8 1 Why the Watchmen are the wonders ofthtdhurch, p. 282 We are not to thinke the worfe ofanj for the difgra- ces of the time, p.285 True gr ace gr owes up with difficulties, p.2 89 ifwe find not comfort %n one means we mujl have recourfe to another. p. 2 9 o Refemblances between Hicrufalem and the Churchy p.ipo How to know we are daughters offer ufalem, p. 29 2 We are to defire the pray ers of others^ p. 2 9 q Love-ficke what it is, p« 2 9 6 How to know wearefickeoflove to ChriB, p.2 97 How is the church Jaid to bee thefairejl among women^ p«3°7 In what re (bells the Church eds her felfe blacke, p.3 0% • There The Contents .There is a wondrous force in the examples of Chri- fiians to ftir up one another, V*ll3 The excellent ufe ofholj conference^ p . 3 1 6 . Chrifliansjhould be tnqmfitive, p. j 1 8 Whence comes the Churches fairencfe under fuch feemtng foulenefe and di (grace , p . 3 2 1 I How we are to judge of Cods people under feeming I difgraces, p 3.J2 Cbri fiians are to improve the gifts of others by jgup. fiions, P'3 4 Our endeavours mufi be to make Religion lovely 7 p.325 There is no envy in ftintuall things, f.316 Chrifi is a mo ft be ami full perfon, p . 3 2 8 Chriji as he is beautifulland good,(ohe is beyond all compartfon good, p . 3 3 o Chrifi only was a King, Priefi,and Prophet , p. 3 3 1 Chrifts tranfeendent excellencies Jerve to draw thofe that arc not yet in Chrifi unto him, and to comfort thofe that are in Chrifi, p.3 $ 8 1 he defter ate folly of moll men whochufe bafetran- (itorj things, and refuse chrifi, p.3 39 Chrifi ians ought to make Chrifi the rule of their choife in ot her things , p . 3 4 3 tjittanes to in able us rightly to value Chrifi and highly to efieeme of him, P * 34 4 There is fomewbat of God tn every creature?, P-35I Why the Church is fa exacT; in parti cularifing her Beloved, P*35? Why Chrifi is fetout by an head of gold, p 3 5 6 Chri fiians fhould be futable to Ch.ifi their head, I The Contents, Why Chrifi is fiidto have Doves eyes, p.3 6 0 The manifestation of ftjrift to his children by his Spirit in any of hit ordinances is afweet and de- delight full manifeflation , p. 3 $ 2 Chrijls doctrine is fveet an A found, V*3&5 k^A II Chrijls actions are precious , p. 5 6 5 The be ft difcovery of our fate in grace is by our af- fection to the Word of Chrift^ p- ? 7 o Chnft every way confidered is altogether lovely, P*37? Christ in his loweft abafements for m wm mofi loveb> m , .„ , , ]■• P'374 We are to rejl upon Chnfts obedience and right eouf- neffe, p. 3 75 Our bejt affections ought to be fet upon Chrtjl^ p.376 How to know whether we love Chrijl, V*lll Means whereby we may beinabledtolove and high- ly efieeme ofchrfft, J p 3 84 Ends why the Church in general! and particular fets forth the excellencies of Chrift, p.3 8 8 Grace though it be never fo fnall atthefrjlyetit is growing ftt 11, p*39& Vfually God works with the means, p. ^ 9 8 How to be happy inftruments to convert others, p.401 That wh'uh mo$ ftirs up holy affections to feeke af- ter Chrifttts the large explications of his excel- lencies, p.402 In what reflects Christians are compared to Ltllies, p. 4* 7 Comfort to Gods people again]} all theit ill c nkr : \ ana wants, p.^oS Chrtjt ? The Contents drift will not be long abfent from his chnrcb> ; We are to wait and never to give over picking of Chrifl, P*4l3 There muft be union of ptrfons tt Chrijl before before there can be communion with him^ p.4 1 6 From the union of our fcrfonsto Christ comes com- munion of aU other things, p.4 1 7 What thefe words imply, I am my B w loved s and my -Beloved is mine, p-4*9 Caups why Godabpnts himfelfe from his children, p.425 Whenufually Chrift retumes after deprtion, p.425 How Chrift comes 1 0 be ours , p, 4 2 7 The riches of a Chrift* an that has Chrift to be his pert 1 on, p. 42 7 Chrift tans having Chrifl for their portion flcould be contented mthth&r outward condition what- foeveritis, p. 42 8 Why fometimes we want outward things being in Chrift , p-4^9 How we are Chrifls Bdoved, p 43 0 Sufferings of the Church are to conforme her to Chrift her Hus band, p , 4 3 2 The fveetefl communion with Chrift is under the greatefi croffes, P 4 3 ? Our giving our (elves to Christ is afure evidence that we are Chrifls, p. a 3 4 Howtoanfwer Satan when he tempts us to fin or dcilaive^ p.4? 6 Reafons why Chrifl muB be given to us before we can give our felves to him, p.4 5 8 Di-\ The Contents. Direction how t$ be t naked t$fay,l am my B. lo- ve Sondmy Beloved as mmc, P*444 7 he excellency of a Chrifiian walking in divine light above other men, P 47§ Exhortation and encouragement for thofe who are not yet in Chrijl to come in, p 478 Jhofe who have given themselves up to Chrijl ought not to he dijc our aged fir their infirmities, p«4?oj ' We mufi I ah cur to comprehend the hvc of Chrijl to us which mil in able us to fujfer willingly and cheerfuly, p 4S1 Chrijl feeds his Church and fee fie in fatfafiures, P-4*3 Chrijl feeds as well as breeds, p. 46 6 Reafms of the necejjity of our continuall feeding in ChriHtarity, p»4^7 Chrijl feeds his people plentifully and fveetly , P468 Happinefe ofthefe times wherein there is fuch plen- ty cf (pmtuall food, p 4 6 9 The fweetneffe of onrlives is not loft by becomming religions, p 470 Bow to get hungry appetites to the Sacrament, p.494 - >J\ *$- >JV SERMON I. Cant. V. I. I am come into my Garden, my Sifter, my Spoufe, I have eaten my hony -combe with my hony : I have drunke my wine with my milke $ Eat 0 friends , Drmke,yeadrinke abundantly ,0 beloved I Therbookes of Solomon lie more obvious and open ro common undcrftanding^but as none entred into the Holy of Holies ,but the High Trie ft, lo none can enter into the myftery of this Song of Songs , but fuch as have more near Communion with chrift. Songs, and especially CM arriage- Songs , ferve to exprelTe mens owne loyes 3 and others praifes. So this Booke containes The mutmll loyes, and mutual I Praifes betwixt Chrift and his church. And as chrift and his church are the greatcft perfons that partake of humane nature,fo what- B foever Introduction* Levitt i Eph«$.i9. A Song of Solomon. foever is excellent in the whole world, is bor- rowed to fet out the excellencies of thefe two great Lovers. It is called Solomons Song ,' who next unto C^r//?,wasthegreateftSonof^T//^w^ that ever j the fhttrcb bred : whofe underftanding,asitwas j large as the fand of the fea;fo his affe&ions5efpe- j daily that ok Love was as large : as we may fee by his many wives,& by the delight he fought to take in whatfoever nature could affoord. Which affe&ion of Love in him mifplaced3had been his undoing, but that he was one beloved \ of God 5 who by his Spirit raifed his foule to lovely Objedb of a higher nature. Here in this argument thereis no danger for the deepeft wit, or the largeft affe<5tion(yea oiaSoloinon)xo over- reach:for the knowledge of the love ofchrift to j his church M above all knowledge. The Angels \ themfelves may admire if, though they cannot comprehend it. It may well therefore be called the Song of Solomon • the moft excellent Song,o£ \ a man of the higheft conceir,anddeepeftappre- ; henfion, and of the higheft matters, The Inter- cottrfe betwixt chriji the higheft Lord of Lords ^and his heft beloved contracted Svoufe. There are diverfe things in this Song, that a corrupt heart (unto which all things aredefiled) may take offence • but to the pcre all things are pvreSucha finfull abufe of this heavenly booke is far from the intention ofthe holy- Ghoft inir, J which is by ftoupinglowto us3 to take ad van-, tage to raife us higher unto him , that by taking advantage A Song of Solomon 3 advantage of the fweeteft paflTage of our life {Marriage) and the moft delightfull afFe&ion (Love)mthc fweeteft manner of expreflion(by a Song) he might carry up the foulc to things of a heavenly nature. We fee in Summer, that one heate weakens another -y and a great light being near a little one, drawes away and obfeures the flame of the other : fo it is when the affedtiens are taken up higher to their fit Objed, they die unto all earthly things, whilft that heavenly flame confumes and waftes all bafe afFedions and earthly defires. Amongft other wayes of CMorttficatien,xhac be two remarkable : i. By imbittering all earthly things unto m, whereby the afftftions aredeadedto them* 2 . Byfhexving more noble, excellent,^ jit objeth. That the foul ifliiing more largely and ftrong^ ly into them5may be diverted,and fo by degrees die unto other things. The holy Spirit hath chofen this way in this Seng, by elevating and raifing our affections and love, to take it off from other things, that fo it might run in its right channel!. It is pitty that a fweetftreame fhould not rather run into a garden, then into a puddle. What a fliame is it,that man having in him fuch excellent affe&ions, fis Love,Iey , Delight ,(tiou\d cleave to durty bafe things that are worfe than himfelfe, fo becomming debafed like theme' ThereforetheSpirit of God, out ofaiercy and pitty to man, would raife up his affections, by taking comparifon from earthly things,leading to higher matters,that onely deferve Love Joy, B 2 Delight, Simile. Simile,^ Twq efpecia.lt wayes ofmrti- Haition, A Song of Solomon. Veligbt,and Admiration. Let Gods ftouping to us,occafion our rifing up unto him -, for,hcre the greateft things, The Myftery of Myfteries, the Communion betwixt Chrifi and his church, isfet out in the familiar comparifon of a (Marriage, thatfo we might the better feeitintheglaffeof acomparifon,which we cannot fo dire&Iy con- ceive of,as we may fee the Sun in water, whofe beames we cannot fo dire&Iy look upon : Only our care muft be, not to looke fo much on the colours 5asthe Piffure-^md not fo much on the Pi- Burets on the Per fen it felfe reprefented:that we looke not fo much to the rcfemblance, as to the Perfon refembhd. Some would have Solomon by a Spirit of Pro- /?^^y,totakehereavievvofallthetime,fromhis Age to the fecond comming of Chrift : and in thisS0#g*,asin an abridgement, tofet downethe feverall Pajfages and Periods of the church, in fe- verall ages, as containing diverfe things which are more correfpondent to one age of the church than another.Buthowfoever this Song may con- tain(we deny not) A ftory oftheQhurch in fever all ages-.yzx. this hinders not5but that mo ft parages of it agrees to the ftirituall ft ate of the church in eve - ry age-^% moft Interpreters have thought. In this Song there is, i. Afirongdefire of the church of nearer Com. muni$n with Chrifl^andthen, 2 . Some declining againe in affe'dion. 3 . After this we have Her recovery and regain- ing againeofLove 5 after which, 4. The A Song of Solomon, 5 / J 4. The church fals again into a declining ofAf fection,whereuponfollowe$ a further ft range* neffe of chrift to her then before^ which con- tinues untill, 5, That the church perceiving ofchrijlscon- ftant tffefiion unto her, notwithftandmg her unkind dealing-recovers and cleaves j after to Chrift than ever before ,Clwp.3. Thefc paflages agree to the experience of the beft Chnftians in the ftarc of their owne lives. This obfervation muft carry ftrength through | this whole Son?- Ttm,there is the fame regard of } ^Obfirvan 7 7 1 ^7 / 7 r ■ 1 7 • I onfortheivJpole the whole Church ,and of every p articular member in , sorg, regard of the chicjeft priviledges and graces that accompany falvation.Thcrc is the fame reafonof every drop of water, asof the whole Ocean&W is water$and of every fpark of fire,as of the whole Element of fire,all is fire;of thofe Hemogeneall bodies, as we call them, there is the fame re- fpedl of the part,and of the whole. And therefore as the whole fhurch is thejpoufe pf chrift, fo is every f articular (fhriftiamand as the whole church defires \ftili nearer communion with chrift, fodoth every ^particular member Rut to come to the words : I / am come into my Garden,8cc. This Chapter is not fo well broken and divi- ded from the former as it might have bin^for it were better and more confequent, that the laft Verfe of the former Chapter were added to the beginning of this. Cant. IV. XVI. i^4wake9 0 North-wind, and come thou South, \ b3 ' Anfa>. Av>ake,0 North-wind. blow upon my Gardens bat the Spices therofmiy flow outlet mj Beloved come into his Gardened eat bis pie afant fruits. And therforcby reafon of connexion of this Chapterwith the former Verfe, wewillfirft fpeake fomwhat of it briefly,only ro make way for that which folio wes. The words containe, i. ^yi turning of Chrift s Jpeech to the winds to blow upon bis Garden ? with the End why i That the Spices thereof may flow out. 2. Wehaveanwvitation ofchrift by the church, to come into his Garden, with the End, To eat htspleafant fruits. It may be a Queftion, whether this Command be the words of chrift ^ ox the deftreofbis Speufe. The words are fpoken by Chrift, becaufe he cals it (My Garden) and the church after invites him to eat of{H is)pleafant fruits ,v\oi oi(Hers) yet the wordsmay be Y\]icv?ife,anavfwert0aformer fecret defrre of the Church $ whereof the order is this. The flmnh being fenfiblc of fome dead- nefle of Spirit 5 fecretly defires fome further quickning. C^ft ^cn anfwers thofe defires,by commanding the winds to blow upon her, For5 ordinarily chrift firft ftirs up defires, and then, anfwersthe defires of his own Spirit,by further increafe,ashere. Awake boa North-winded come thou South, md blow up on my Garden, &c. Fori he firft Point named, we fee here, that chrift fends forth his Spiri:3wirh Command ro zMmeanes, under the nam? of Narth and South- wind, \ Awake^ 0 North-wind. wind, to further the fruitfulnefie of his church. The windls natures fanne, what winds are to the Garden, that the Spirit of chrifi, in the ufe of meanes»istothe foule. Fromcomparifon fetcht from Qhrifls commanding the winds^we may in generall obferve, That all Creatures fund fin obe- dience to chrift, as ready at a word, whenfoever he fpeakes to them. 1 hey are all as it were aueep un- till heawakes them.He can call forthew/Wout of his treafures when he pleafes, he holds them in his fift. Which may comfort all thofe that are (fhrips^ that they arc under one that hath all creatures at hisbecke under him,to doe them fervice,and at his checke to do them no harme, This drew the Difciples in admiration to fay, What manner of man is this, that even the winds and the Seas obey him? And cannot the fame power ftill the winds and waves of the Churches and States, znd caufe a fuddencalme^ffastheDifciplesJweawakehim with our prayers. Secondly, we fee here, that ChriB fpeakes to winds contrary one to mother ,both in regard of the coafts from whence they blow,and in their qua- lity .-but both agree in this>that both are neceffa- ry for the Garden : where we fee, That the courfes that chrip takes, and the meanes that he ufes with his Church, may feeme contrary, but by a wife orde- ring all agree in the wholfome ijjue. A prosperous and an affii&ed conditional contrary, amilde and afliarpcourfe may feeme to crolfe one ano- ther. Yet, fweetly they agree in this,that as the B 4 Church Obfervation from Chrifts commanding the winds. " Vfe. Mat.8.27. Obfervation fionthecon* trary blafts ofvoinds. 8 i Cor. 3*i i. Rom.8.38, Vfei. 1. Revel. $.1. Awake>0 North-wind^ Church needeth both, fo Chrijl ufes boch for the Churches good. The North is a nipping wind, and the South a cherifbing wind, therefore the South- wind is the welcommer and ftveeter after the North-wind hath blownc. But howfoever, all things are oms^aulyApoUosyCephas^thingsprefent and to come Jife, death, &c. all things w or kc together for good to m^betng in chrijl. Hence it is that the manifold wifedome of chrijl maketh ufe of fuch variety of conditions; and hence it is,that the Spirit of Qhrijl is mild in fome mens Minifterics,and {harp in others. Nay, in the very fame Minifter, as the ftate of the foule they havetodeale withall requires. Sometimes againe, thepeopleofGodneedpur- ging,andfomtimesrejrefbing, whereupon the Spi- rit of God carries it felfefutably toboth condi- tions, and the Spirit in the godly themfelves drawes good out of every condition^ fure they are that all winds blow them good 5 and were it not for their good, no winds fhould blow upon them. Buc in regard that thefc times of ours, by long peace and plenty ,grow cold,heavy,and fe- cure, we need therefore all kinds of winds to blow upon us, and all little enough. Time was when we were more quick e and lively ^but now ithe heat of our {pints are abatcdjwe muft therc- jforetake heed of ir3 and quicken thofethings that are ready to die, or elfeinftead of the North and South mnde, God will fend an BaH-mndc that fhaHdrieupaI1.2sitis,//*£i3*ij. Again, if chrijl can raife or lay, bind up or let loofe — — -i % and come^O South. loofc all kind of winds at his pleafure , then if means be wanting or fruitlefTe$# is be that fay es to the clouds, drop not, and to the winds blow not $ J Therefore, we muft acknowledge him in want I or plenty of meanes.The Spirit of cbritt in the ufcof means is a free agent, fometimes blowes ftrongly>fcmetimes more mildly, fomtimes not at all, no creature hath thefe winds in a bag at commandjand therefore it is wifedome to yeeld to thegales of the Spirit, though infomeother things (as Solomon obferves)it may hinder to ob- ferve the winds, yet here it is necefTary and pro- fitable to obferve the winds of the Spirit, Now for the cleare underftanding of what we are to fpeake of,let us firft obferve, i . Why the Spirit of God in the ufe of the meanes is compared 'ts wind. And then, 2 . Why the church k compared to a Garden : which fhal be handled in the proper place. But firft for the wind. i. The wind bloweth where it liftetbjis icis,/<^.3.8. So the Spirit of G od blowes freely , and ope- ncth the heart of (ome, and powreth grace plentifully in them. 2. ihewinde (efftecidHy the North-winde) hath a cleaning force ; fo the Spirit of God puigeth our hearts from dead works to ferve the living GW, making us partakers of the divine nature, 2 Pet i. ' 3, The wind dijperfetb, and fcattereth clouds, and makes a feremty in the ayre. So doth the Spirit difperfc fuch clouds* as corruption and Satan 1 I'raife \ Ecd.fx.4, In & bat Re-' Jpefts the Spu rit of God U compared to rolnL io Awake & Nortbuwind, raife up in the foule, that we may clearely fee the face of God in lefus QhriH. 4. The wind hath a cooling and a tempring quality > and tempers the dtflemper of nature : as in fome hot countries there be yearely Anniverfarie windswhichblowatcertaine times in Sum- mer, tempering the heate. So the Spirit of God allayeth the unnaturall heats of the foul in fierie Tcntations > and bringeth it into a good temper. 5 . The wind being fubtil fear cheth into every corner dndcran). So the Spirit likewife isofafcarch- ing nature, and difcerneth betwixt the joynts and the marrow, betwixt the fkfli &thefpi. rit,&c. fearching thofe hidden corruptions, that nature could never have found out. 6. The winde hath a eherifbing and a ffutitfying force. So the Spirit is a quickenmg and a che- rifliing Spirit, and makeththe heart which is as a barren wildernef!e,to be fruitful!. 7. The wind hath a. conveying fewer offaeetfmels in the ay re, to carry them from one to another. So I the Spirit in the word conveyeth the feeds of Graceand comfort from one to another $ it drawes our what fweetneffe is in the fpiri's of men, and makes them fragrant and delighr- full to others. 8. The wind againe bear es downe all before it ^ beats downe houfts and trees y like the (fedars in Leba- w#,turnes them up by the roots, and layes ail flat.Sothe Spirit is mighty inoperation3there is no (landing before it : h brings downe moun- and come^O South. mountaines, and every high thing that exalts it felfe5and layes them levell:nay,the Romane and thofe other mighty Empires could not ftand before it. Fortbcferefpe&sandthe like, the blowing of the Spirit \s compared to wind. Forwhichend Chrift here commandsthe windsto Blow upon his Garden. [To blowt&cc.l See here the order^linking.and concatinationofthingsone under another,to the profperingofa poore flower or plant in agarden± notonlyfoyleisneedfull, but ayre and wind al- fo,and the influence of Heaven : and God com- manding all, as here, the winds to blow upon his Garden. To this end as a wonderfull mercy to hispeop!e,it is fa\d>Hof.2.2 2. \^4ndit [ball come topajje in that day ,1 will he are faith theLord,! will hear e the Heavens ^and they f) all heare the earth ,and the earth pall heare the corne} the wine>and theoyle 5 and they [ball heare Iezreel. As the Creatures are from God,fo the order and dependance of crea- tures one from another : to teach us, notonely what to pray for, but alfo what to pray fitly for. Not only to pray for the dew of heaven, but al- io for feafonable and cherifliing winds. It is not thefoykykut thefeafonthat makes jruitfull&nd that from feafonable winds and influences. Sojn J]>i* rituall things there is a chaineofCmfes and Ejfeffs; Prayer comes from Faith>R$m 10. 1 ^.Faith from xhz Hearing of the. Word, Hearing ixomzPrea- cher : by whom God by his Spirit blowes upon the h:srr>and a Preacher from Gods fending Af the God II Hon ager, fed anna* facit filittM. It And blow. In what Re* Jpcflswe need the blowing of the Spirit, Exod.17.12. Vfe. I. 2. God of Nature (hould but hinder and take away one linke of natures chaine , the whole frame would be difturbed. Well, That which Chrift commands here,is for the winds to Blow upon his Garden. And we need blowing, our fpirits will be be- calmed els,and ftand at a ftay, and Satan will be fureby himfelf,andfuchasarehisbellowe^ $0 blow up thefeedsof finfull lufts in us.For,there are two fpirits in the Churchy the one alwayes blowing againft the other. Therefore, the beT: had need to be ftirred up,othervvife with Mofes, their hands will be ready to fall down,and abate in tbeir affe&ion.Therefore we need Blowing. In regard of our naturail inability . In regard of our dulnes and heavines cleaving 1 to nature occ aft on ally . 3 . In regard of contrary winds from without, ^ Sa- tan hath his bellowes filled with his fpirit, that hinders the worke of grace all they can, fo that we need not only chrift s blow- ing, but alfo his flopping other contrary rwtf^)thattheyblownot,2^'z/.7.i. 4, In regard of the eftate and condition ofthenew Covenant, wherein all beginning, growth, and ending5is from G race ,znd nothing but Grace. 5 . Becaufe old Grace, without a ft eft) fupply , will not hold againft new crojfes and tentations. . Therefore when Chrift drawes,let us run after him^when he blowes,\ct us open unro him, It may he the la ft blaft that ever we Jhall have fiom him. And Blow upon my Garden. H Anjw, And let us fet upon Duties with this encourage- ment, that chrifi will blow upon us, not only to prevent us,but alfoto maintaine his own Graces in us. But O ! where is this ftirring up of our felves,and one another upon thefe grounds i 'BuXjVhy is the church comparedto a Garden ? Chrift herein rakes all manner of termes to ex- preffehimfelfeandtheftateofthe Church, as it is to him, to (hew us thatwherefoevcrweare, we may have occafion of heavenly thoughts.to raife up our thoughts to higher matters. His Church is his Temple ^hen we are in the Temple, it is a field when we are there ; AGarden, ifwe walkeinaC/rfftfo* : ItisaKoz Spoufe and* Sifier, &c. But more particularly the c^r^isrefem- bledtoaGWb?. i. Becaufe a Garden is taken out of the common tvaft ground, to be appropriated to a more particular I ufe j fo the church of Chrifi is taken out of the ; wildeinefleof this waft world, to a particular ! ufe. It is in refped: of the reft,as Gofhen to Egypt, j wherein light was, when all elfe was in darknes. | And indeed wherin doththe church differ from other grounds, but that chrifi hath taken it in i It is the fame foyle as other grounds are $ but he drefTeth and fits it to beare fpiccs and herbs. 2. In a garden nothing comes up naturally $fit felfe, but as it is planted and fet : fo nothing is good in the heart , but as it is planted and fet by the heavenly Husbandman. We need not fow j ioh.i 5»**- the wilderncs,for the feeds of weeds profper na- turally ,the earth is a mother to weeds,buta ftep- mother fpeffs the Church is com- pared to a gar- den, I. 2. 14 3 ReAfon, Blow upon my Garden Simile. I mother to herbs. So weeds &paflions growfoo rank naturally,but nothing growes in the (fhurch oficfclfjbntasicisfctbythchandof fori ft, who is the Author,Dreffer,and Pruner ot his garden, Againe, in Agar den nothing ufes to be planted but rvhat is ufefull and delightfull ; fothcre is no grace in the heart of a Chriftian,but it is ufefull ('as oc- c-afion ferves^bothto God and man. Further, In a garden there are variety of flowers and (pices; especially in thofe hot countries : io in a Chriftian there is fomwhat of every grace : as fome cannot heare of a curious flower, hut they will have it in their Garden : fo a Chriftian can- , not heare of any Grace, but he labours to obtain i it,they labour for graces for all feafons and oc- cafions. They have fox projperity ^temperance and mirkty^for adverfity, patience, and hope to fuftaine them. For thofe that are above than, they have reflect and obedience^md forthoft under thcm7fn- table ufage in all conditions of Chjiftiahicy. For the Spirit of God in them is afemtnary of fpiri- tual! good things^as in the corruption of natui e, 'before the Spirit of God came to us, there was j the feminary ofall ill weeds in us;fo when there I is ".new quality and new Principles put in us, ! therewith comes the feeds ofall graces. Againe, ofall other places wewofl delight in cur gardens to tvalke there^ and take our pleafure, and 1 take care therof, for fencing,weeding, watering/ and planting. So Chriftschiefe care and delight is for his Church : he waiksinthemidftof the (even golden candleflickes • and if he defend and pro-1 Blow upon my Gardtn. te& States,it is that they may be a harbour to his Church. And then again, as in gardens there had wont tohave fountains znijlreames which run through their gardens : as Paradife had foure ftreames which ran through it ; So the Church is Ckrifts Paradife-, and his Spirit is a fpring in the midftef ; ir,to refrefh the fcules of his upon alJ their fain- tings, and fo the foule of a Chnftian becomes as a watered garde** So zKojbeir fount aines were Jealedup : fo the joyes of the Church and particular Cbriftians, are as as it were fealedup, o/ ft ranger "it is faidj JhaUnot meddle with this joy of the church. Laftly, A garden ft ands alwayesin need of wee- ding and drejfng 5 conrinuall labour and cod muftbe befto wed upon k 5 fomctimes planting, pruning and weeding, &c. So in the Church and hearts of Christians, Chrift hathalwayesfome- what to do, we would elfe foon be over-growne and turne wilde : In all which, and the like re- fpe<5ts,Chrift calleth upon the winds to blow upon hisgardtnt If then the Church be a fevered portion,then3 Wefmtld walke as men of a fevered condition from theworld,notas men of the world,butas Chrifti- ans, to make good that we are fo, by feeling the graces of Gods Spirit in fome comfortable mea- furc>that fo Chrift may have fomthing in us,fhat he may delight to dwell with us,fo to be fub jtcS to his pruning and drefling. For, It isfofar from king an ill fignejhat chrift is at coft with mjnfol- lowing »5 6. „ 7- Cancan, rev. 14,10. 8. Vfii. \6 Blow upon my Garden . lowing us with afflitiionjkat it is rather afurefgne of his love. For the care of this blefled Husband- man is to prune us fo, as to make us fruitfull. Men care not for heath and wildernefle where- upon they beftovv no coft:So when God prunes us by crofTes and affii<5tions,and fo wes good feed in us,it is a figne^he meanes to dwell with us, and delight in us. And then alfo, we fhould not ftrivefo much for common liberties of the world that common people delight in, but for peculiar graces, that God may delight in us as his garden. And then let us learne hence, not to defyife any nationorperfon, feeing God can take out of the waft wildernefle whom he will, and make the Defart an Eden. Againe, let us blefle God for our felves, that our lot hath fallen into fuch a pleafant place, to be planted in the Churclr the place of Gods de- light. 5. And this alfo fhould move us to be fruitfully for men will endure a fruitlefle tree in the waft wil- dernefle5but in theirgarden who will endure it * Dignity fhould mind us of duty. Itisftrangetobe fruitlefle and barren in this place that we live in, being watered with the dew of Heaven, under the fweet influence of the meanes. This fruitlefle eftate being often watered from Heaven, how fearefully is it threatened by the Holy-Ghoft? Heb.6.3. I that it is neare unto curftng and burning /For inthis cafe,vifible Churches, if they profper not,God will remove the hedge, and lay them waft, ha- Vpon my Garden* \y ving agardentKc where. Sometimes Gods plants profper better in Baby Ion, than in Iudxalx is to be feared God may complaine of us, as he doth of his people, Ier.i. 21. I have flamed thee a noble vine, how art thou then come to be degenerated? If in this cafe we regard iniquity in our heart, the Lord will not regard the beft thing that comes from us>as our prayers, HeB. 12.18 .Heb. 1 3 . We miift then learne of himfclfe, how and wherein to pleafe him. Obedience from a broken heart is the beft facrifice. Markein Scriptures what he abhors,what he delights in : we ufe to fay of our friends,would God I knew how to pleafe them: Chrift teacheth us, thatwithoutfaithitisimpojft- ble to pleafe him. Let us then ftriveand labour to be fruitfull in our Places and Callings • for it is the greateft honour in this world, for God to digni- fie us with fuch a condition, as to make us fruit- full. We muft not bring forth fruit to our felves y as God comyhxnes of Ephr aim. Honour yRiches^nd the like, are but fecondary things, arbitrary at Gods pleafure to caft in,bu? , to have an active heart }fruit full- from this ground -,that God hath plan- ted us for this pttrpofe, that we may doe good to man- kind.fhi sis an excellent confi deration not toprophane oar calling. The blefled man \% faid to be, a tree planted by the waters f.de^ that brings forth fruit in duefeafon-) but it is not every fruit, not that fruit which CMofes complaines of, Beat 3 2.32. The wine of Dragons, andthegaUof A (pes 5 but good f ruir,as Iohn fpeaks, Every tree that bringeth not forth good fruit j$ hewne down, and caft into the f re. C Laftly, Serm.I, Heb.H.5.: Hof.io.l* Mac;. 10. i8 Se rm.I« 6. Zach.i.;, R.CV.21.I. That the Spices thereof may flow ouu Laftly,ia thatthc Church is called Chrifts^r- den, this may ftrengthen our faith in Gods care and proteihon. The Church may feemero lie open to all incurfions, but it hath an invifible hedge about it,a wall without it,and a well within it. God himfelfe is awallefjire about it, and his Spirit a well of living waters running through it to refrcftiand comfort it. As it was faid of Ca- naanXoitmzy befaidof the Church ;Theeye of the Lord is upon it all the yeare long, and he waters it continually. From which efpeciall care of Gods over it, this is agood plea for us to God ; I am thine fave me 5 1 am a plant of thine owne fet- ting, nothing is in me5 but what is thine, there- fore cherifn what is thine : So for the whole Churcfuhepleaisgood ; the Church is thine, fence it, water ir3defend it, keep the wilde bore out of it.Therfore the enemies thereof fball one , day know what it is to make a breach upon Gods vineyard. In the meanetimejet us labour | to keep our hearts as a garden, that nothing that dcfileth may enrer.In which refpedsthechurch is compared to z garden ^ upon which Chrift commands the North and South-wind fall the means of Grace)^ blow. But to what end rmtjl thefe winds blow upon the Garden ? lhat the Spices theretf may flowMt. The end of this blowing is you tec, That the Spi- ces thereof may flow out ;good things in us lie dead and bound up,unleflTe the Spirit let them out. We ebbe and flow >cpen andjhut,as the Spirit blowes upon 1 m^withoutblowing^no flowing. There were graci- ous good things in the Church,butthey wanted blowing up and further fpreading, whence we may obfcrve,That> We neednot only grace to put life into m at tbefirjl, but likewife grace to quicken and draw forth that gracethat we have. This is the difference betwixt mans blowing and the Spirits 5 man when he £fc»?6j( if grace be not there before) fpends all his labour upon a dead coale, which he cannot make take fire. But the Spirit firft kindles a holy fire, and then increafes the flame. Chrifthadin the ufe of meanes wrought on the Church before, and now further promoteth his own worke. We rauft firft take in, and then fend out -, firft, be ci- fternes to CGntaine$andthen,conduits to convay. The w/W firft blowes, and then the Spices of the church flew cut , we arefirflfweet in our [elves ? and then fweet to others. Whence we fee further, That,rV is not enough to be good in our [elves \ but cur goodnejfe mufl flow out-jXm. is,growmore ftrong, ufefull to continue and ftreame forth for the good of others. We muft labour to be (as wasfaid of John) burning and fhining Qhriflians : for Chrift is not like a boxeof oyntment fhut up and not opened, but like that boxe of oyntment that CMary powred out, which perfumes all the whole houfe with the fweetntfle thereof : For the Spirit is herein like wind : itcarries the fweet favour of grace to others. A Chriftian fo foon as he finds any root- ing in God, is of a fpreading difpofition, and C 2 makes SfiRM.L Obferv, Obferv, 20 Ohftrv. Rev.i.8. Tktt the Spices thereof may flow out* Sbrm.I. Philcm.io. makes the places he lives in the better for him. Thewhole body is the better for every good membcr^aswefecin OnefimtK.The meaneft per- fons when they become good, areufefulland profitable ; of briers become flowers; the very naming of a good man cafts a fweet favour, as prefenting fome grace to the heart of the hearer. Tor, then we have what we have to purpofe 5 when ethers have cccafton to blejfe Godfor w,for conveying comfm to them by us. And for our furtherance herein, therefore, the winds are called upon to awake and blow upon Chrifis Garden. That the Spices thereof may flow out. HenceHve fee alfo,That,^*r* once God begins, he goes on >and delights toadde encouragement to en- couragementjo maintain e new fetters up in Religion: and doth not only give them aftock of grace at the beginning, but alfo helps them to trade 5 He is not only ^Jlpha,bvX Omega unto them : The Beginning ^TiA. the Ending. He doth notonely plant graces, but alfo watereth and cherifheth them: where the Spirit of Chrift is,it is an encou- raging Spirit: For not only itinfufeth grace, but alio ftirs it up, that we may be ready prepared for every good worke, otherwife we cannot doe that which we are able to doe, the Spirit muft bring all into exercife, elfe the habits of grace will lie afleep ; we need a prefent Spirit to doe every good : not only the power to will,butthe will it fclfejand not only the will,but the deed is from the Spirit. Which fhouldftirusuptogoe o Chrift, that he may ftir up his owne graces in us,that they may flow our. Let f. Let my Beloved come into bis Garden. _- — i- Let us labour theB in our felves to bcfullof goodnefle, that fo wc may be fitted to doe good roall: as God is good and does good to all, fo muft weftrivetobe as like him as may be. In which cafe for others fakes, we muft pray, that God would make the winds to blow out fully upon us, That our Spices way flow out for their good.For a Chriftianin his right temper thinks, that he hath nothing good to purpofe, but that which does good to others. Thus far of Chrifts Command to the North and South- wind to awake and How upon hts Garden, That the Spices thereof may flow out. In the next place we have, 2. Chriflt Invitation by the Qhurch U come into his Garden.Wkh the Endthcxcoi^To eat his pleafant Fruits. Which words fhew,7^ Churches further defire | of Chrifts pre fence to delight in the graces of his own Spirit in her. She invites him to come and take delight in the Graces of his owne Spirit. And (he calshim Beloved, becaufeall her love is, or fliodld be imparted and fpentonChdft, who gavehimfelf to a curfed death for her. Our love (hould run in ftrength no other way,therfore the Church cals Chrift her Beloved. Chrift was there before, but fhe defires a further pretence of himjwhence we may obferve^That, Wherefoever grace u truly begun and ftirred up, then is ftill a further defire offhrifts prefence,tn& approaching daily more and morcnearetoche foule3the Church never thinks him near enough to her, untill fhe be in heaven with him. The _^ C 3 true Vfi. Obfcrv. 11 Seri*. I. Rcv.22.17. RtafA* 2. Vfi- I L -Let my Belcved ccme into his Garden. true Spottfe and Bride al waves (unleffe in deferti- onandttmptation)cryeth^w Lord Ief^.Come quickl}. Now thefe degrees of Ckrifts approa- ches to the foul until! his Second Comming are, That he may manifest himfeifemore and more in defending , comforting and enabling his Church with Grace^evety Further raanifeftation of his prefence, is a further Camming. But why is the Church thus earneft «? Fitft, becaufe grace helps to fee our need of Chrift, and fo helps us to prize him the more 5 which high eiteeme breeds an hungring earneft dt fire after him, and a defire of further likeneffe and futablenefTe to him. Secondly, becaufe the Church well knowes, That when Chrift comes to the foule, he comes not alone,but with his Spirit, and his Spirit with abundance of peace and comfort. This fhee knowes what need (he hath of his Prefence, that without him there is no comfortable living : For wherefoeverhcis, he makes the foule a kind of Heaven,and all conditionsof lifecomfor^able. Hence we may feet hat thofe that do not defire the prefence of Chrift in his Ordinances, are fit is to be feared) fuch as the mwd of the Holy- Ghoft never blew upon.Thereare fomeof fuch a difpofition,as they cannot endure the prefence of Chrift.-fuch as Antichrift and hislims3whom the prefence of Chrift in his Ordinances blalts and confumes. Such are not onely prophane and worldly perfons,but proud hypocrites>whoglo- ry in fonuhing of their owne,and therefore their hearts [ And eat bis pfeafant fruits. 23 hearts rife againft Chrift and his Ordinances, 3s!Se^m. laying open, and fhewing their emptinefieand carnalneflTe. The Spirit in the £/or comes from us, unto him : foGodfhall lofe no praife, and we lofe no encouragement. The imperfe&ions in well-doing are only ours, and thofeGhrift will pardon, as knowing how to beare with the infirmities of his Spoufe,being the weaker vejfeli This therefore fliould cheere up our fpirits, in the wants and blemifhes of our performances. They are notwithftanding, precious fruits in Chrifts acceptance, fo that we defire to pleafe him above all things, and to have nearer com- munion with him : fruitfidnefie untopleafingneffe may Jlandmth imferfeffions, fo that we be fenfi- ble of them, and aftnmed for them. Although the fruit be littlcyet it isprecious,there is a blef- fing in it. Imperfections help us againft tentati- ons to pride,not to be matter of difcouragement which Satan aimesat. And as Chrift commands the North and South-windto blorv for cheriihing : fo Satan labours to ftirupanB*/? pinching wind, to take either from endevour,or to make us heart lefle in endeavour.Why fhould we think bafeiy of i And eat his pleafant fruits. 27 Rcv.8,j. Heb.p, ij. of that which Chrift thinks precious i Why Ssem.L fhould we thinkcrhsroffenfive which he counts as inccnfc?We nsufl not give falfe witnefle of the workecf grace incur hearty but bleffe God that he will work any thing in fuch polluted hearts as ours. What though as they come from u«, they have a relifh of the old marketing he takes them from us, and fer fumes them with his owne fweet 0 dors So prefents them unto God. He is our High- Priejl:\vhich makes all acceptable, both Perfons, Prayers and Performances , fprinkling them all with his bloud. To conclude this Point, let it be our ftudy to bciniocfi a condition wherein we may pleafe Chriftjand whereas we aredaily prone to offend him, let us daily renew our covenant with him, and in him -> and fetch encouragements of well- doing from this, that what we doe,isnotonely well-plesfingunto him, but rewarded of him. Atfd to this end defire him, that he would give command to North and South > to all fort of meanest to be effectual], for making us more froitfull,that he may delight in us as his pleafant Gardens 5 and then what is in the world, that we need much care for,or feare * Now upon the Churches Invitation for Chrifi to come into his Garden, followes his gracious anfwer unr o the churches VefreM the firft verfc of this fife Chapter,, Cant. V.I. Jam come into my Garden^ my Sister, my S$oufet J have gathered my myrrhe mth my Jpice: I have ea- ten 28 And eat bis pleafant fruit s% ten my honey combe with my honey : I have drunk my wine with my milke^eat o friends >drinkt, yea drinke abundantly fi beloved. Which words containe in them, An anfwer to the Defire oft he church, in the Ut- terpart of the verfe formerly handled: Awake thou North-wind,and come thou South,8cc, Then Verf%. is fet forth ,Thefecurc eft ate of the Church at this time, I fteep, but my heart waketh, in letting downe whereof,the Holy-Ghoft here by Solomonihewes likewife, The loving Inter courfe betwixt chrift and the Church one with another. Now Chrift upon the fecure eftate and condi- tion of the Church defires her, To open unto hi m7 Ver.i. Which defire and waiting of Chnft is put off and fleighted with poorc and (lender excu- ks,Fer^. I have put off my coat, how fhaSlputit on:8zc. Thefucceffeofwhichexcufesis, that Chrift feemes to goe away from her (and indeed to her fight and fenfe departs) Ver.6. I opened to my Be- loved) but my Behvedhad withdrawn himfelfe^&cc. Whereupon (he layes about her,is reftlefle, and enquires after Chrift from the watchmen, who mifufe, wound her ,and take away her vaile from her, Fer.j. Another Intercourfe in this Chapter here is, T hat the Church for all this gives not over fear ching after chrift : But asks the Daughters of Ierufalem, what was become of her Beloved, Fer. 8. and withallinafew words,but full of large cxpref- fion, I am come into my Sard en. fion,fhe relates her cafe unto them, That/he was fickeoflove ; and fo charged them to tell her Bele \vedjftheyfndhim.Whetupon a queftion is mo- \ ved by them,touching her Beloved, Ver. p. What is \ thy Beloved more than another Beloved? She takes j occafion(being full of love) which is glad of all occafions tofpeakof her Beloved, to burft forth into his Praifes, by many elegant ExprdTions, yer.io>u,i2>8cc. i. In generally fettinghim atalargediftance, beyond comparifon from all others ,to be The chiefift often thou fan d, Ver. i o . 2. In particular , Ver.*i» &c. His head is as moB fine gold%8zc* The lflue whereof was, That the Daughters of lerufalem became likewife enamoured with him3 Chap. 6a .and thereupon alfo enquire after him: Whither is thy Beloved gone, o thou fair ejl among women, &c. Unto which demand the Church makes anfwer, chap.6.2. and fo ¥&•$* ofthat Cha-pter, makes a confident triumphant clofe unto all thefe grand paffages forenamed./^^^y Beloveds, and my Beloved is mne,8tc. all which will better appeare in the particulars themfelves. The firft thing then which offereth it felfc fo our confederation \$,Chrifts anfwer to the churches Invitation,Chzp.4.i6. lam comeinto my Garden, my Sifter, my SpoufeJ have gathered my myrrhe with my fpice-,1 have eaten my honey -combe with my honey $ I have dmnkemy wine with my milkc7Eat 0 friends, drinke,yea drink abundantly o beloved* In which verfe we have, 1. Chrijls Serm.I. I« ■ ' If , 3° Sir &?. I. Th: Order of Gods hearing Iti Chunk* Obferv. lam come into my Garden, i. chrifts anfwer to the Churches petition [/ am come into my Garden] 2. A Compellation, or Defcription of the Church [_My Sifter, my Spcufe.] 5, chrtjls acceptation of what he had gotten I there, £/ have gathered my mjrrhemthmy j Jpice^I have eaten my honey -combe with my honey."] 4. There is an invitation of all Chrifts friends to a magnifique abundant feaft, [Eat O friends, drinke, yea drinke abundantly, 0 be- loved '.] For the firft then, in that Chrift makes fuch a reall anfwerunto the Churches Invitation, lam come into my Garden, &c. We fee, That Chrift comes into his garden. JTis much that he that hath heaven to delight in,will delight to dwel a- mong the fons of finfull men^but this he doth for us,and fo takes notice of the Churches Petition. Let my Beloved come into his Garden, and eat his \pleafant fruit . The right fpeech of the Church that gives all to Chrift, who when fhe hath made fuch a Fetition,heares it. The Order isthis. Firft of alL God makes his Church lovely, planteth good things therein, and then flits up in her good dt fire^both fitnefle to pray from an in- ward gracious difpofition,and holy defires : af- ter which, Chrift hearing the voice of his owne I Spirit in her, and regarding his owne preparati- ons^ anfwers them gracioufly .Whence, in the I firft place we may obferve,That, God makes us good, Jlirres up holy defires in us- and I. J am come into my Garden. 3* andthen an fivers the de fires of his holy Spirit in us, A notable place we have for this, Pfal. 10.17. which ftewes how God firft prepares the heart to pray,and then heares thefe defires of the foule ^Tay^ ftirred up by his owne Spmt,Lcrdjthou haft heard] the d'ftresoftbe humble • none are fie to pray but j the humble, fuch as difecrne their owne wants: ! Thou wilt pref are their hearts, thou wilt make thine eareto heare.So jR0m.%.2 6. It is faid, Likewifethe Spirit alfo helpeth our infirmities • for, we know not \ what wefljouldpray for as we ought-Jbut the Spirit it \ felfemakethinterceffionfor ut,with growings which cannot he uttered. Thus the Spirit not onely ftirres up our heart to pray^but alfo prepares our hearts untoit.EfpeciallyDthis is neceflfary for us, when ourthorghtsareconfufed with trouble, griefe, and Paffions, not knowing what to pray. In this cafe the Spirit dilates the words of prayer 7 or elfe,ina confufion of thoughts fums up all in a volieof fighesand unexprciTiblegroanes, Thus it is true, that our hearts can neither be lifted up to Prayer, nor rightly prepared for it, in anyj frame fitting jbut by Godsowne Spirif.Nothirg is accepted of God toward heaven & happines, but that which is fpirituall 5 all faving and fan&i- fying good comes from above. Therefore God mull prepare the heart, ftirre up holy defires>di- (Sate prayer : muft doe all in all, being our Alpha and Omega. Now, God heares our prayers. lr\K&,hccaufethe Materials of thefe holy defire* aregesdinthemfelves, and fi cm the Perfonfrom whence they come, his Belo- ved Se«m.I. How the heart ^preparedto Re y. 1.6. Why God heares our prayers, Reafon 7 ; \ 1 7% \ I am come into my Gar den. I Serm.I. \ ved Sf>oufe,zs it is,Cdtf. 2. 1 4. where c^? defi- ling to heare the voice of his church, faith, Let me fee tfjy countenance \andlet we he are thy voice^for frvect is thy voice, and thy countenance is comely. , Thus the voice of the Spoufc is i weer,becaufe it is : ftirred up by his ownc Spinr, which burnes the Incenfe, and whence all comes which is favingly good. This offering up of our prayers in the name of Chrift, is that which with his fwect o- Rcr 8.*. ^ors perfumes all our Sacrifices and Frayers , be- caufe being in the Covenant of Grace, Godre- fpe<5ts whatfoever comes from us, as we doe the defires of our near friends. And then againe,Gcd hearcsour Prayerr,2?^ caufe he looks upon us ^ we are in cleciion and choice \ ofGodthe Father who hath given us to him. Not only as in the neare bond of marriage^ husband and wife 5 bat alfo as he hath given us to Chrift, which is his plea unto the Father,/^. 17 6. Thine they were ttheu gave ft them me, See. The defires of the Church plcafe him, becaufethey are ftirred up by his Spirir,and proceed from her that is his: whefe voice he deligrrstoheare, and the pray- ers of others for his Church are accepted, be- caufe they ar^for her that is his Beloved. To confirme this further, fee Ifa.yP.g. Thai then fialt cry ,and the Lord jhall an fxer 3 thcufhal call> and prefently he fI)d/lfay,Here I am.&c. fo as! foone as Daniel had ended that excellent prayer, ; Dan r.23. the Angell telleth him, ^At the beginning ofthy\ {fi(pplicattons the decree came forth fee. So becaufe j he knows what to put into our hearts.he knowes J our * ! 1 am come into my Garden, our defires and thoughts. And therefore accepts of our prayers and heares usjbecaufe he loves the voice of his owne Spirit in us. So it is faid,Heful- fls the defires of them that feare him$ and he is neare to all that call upon him, to all that call upon him in truth. And our Saviour he izith,t^ske andyefhall receive&c, Sowehaveit,i Ioh.^.i/^.^ndwe know if we aske any thing according to his will, he heareth us. Let it therefore be a Angular comfort to us, that in all wants, fo in that of friends, when we have none to goe to, yet we have God to whom we may freely powre out our hearts ,there being no place in the world that can reftraine us from his prefence, or his Spirit from us, he can heare us and help us in all places. What a blefled eftate is this t None can hinder us from driving this trade with Chrift in heaven. And let us make another ufe of it likewife, to be a means to ftirre up our hearts,?*? make ufe of our friviledges. What a prerogative is it for a favou riteto have the Eare of his Prince, him we ac- count happyrfurely he is much more happy ,that hath Gods eare,him to be his Father in the cove- nant of grace:Him reconciled, upon all occafions to powre our his heart before Him,who ismerci- full and fiithfull, wife and mofl able to help us. Why are we dtfeouraged therefore ? and why are we caftdowne? when we havefucha powerfull,and fucha gracious God to goe to in all our extremi- ties. He that can pray, can never be much un- comfortable. D So Sbrm.L Cant, 2.14. pral.i45.18, Mat.7.7. Vfeu Vfei\ Plal 42 ulc. 34 Serm.I. Vfe.l. lam come into my Garden. i Tbegreatefi lojfe ojaU, Cafes tvlerein one u unfit to fray. I. A firong mo- tive to fanttifi- cation. So likewife, itfhouldftirreusuptokeepour peace with God, that Co we raayalwaycs have acceffe unto him, and communion with him. Whatapitifullcafeisitto lofe other comforts, and therewith alfo to be in fuch a ftate, that we cannot goe to God with any boldneffe < It is the greateft loflc of all, when we have loft the fpiric of Prayer. Forifwelofeotherthings,wemay recover them by Prayer. But when we have loft thisboldneffe to goe to God , and are afraid to looke him in the face (as malefa&ors the Iudge) thisisawofulleftate. Now there are diverge cafes wherein the foule is not in a ft ate fit for Prayer. As that firft, P fat. 66. 18. if I regard iniquity in my faart, the Lordmll not regard my Prayer. If a man hath a naughty! heart, that purpofeth to live in any finne againft God, he takes him for an enemy, and therefore will not regard his Prayer. Therefore we rauft comewitharefolute purpofe, to breakeoffall finfull courfes, and to give up our felves to the guidance of Gods Spirit. And this will be a for- cible reafon to move us therunto,becaufe folong as we live in any knowne fin unrepented of, God neither regards us nor our prayers. What a fear- jfull eftate is this,that when we have fuch need of Gods favour in all eftates •> in ficknefTc,the houre of death, and in fpirituall temptation, to be in fuch a conditions that we dare not go to God? Though our lives be civill, yet if we have falfe hearts that feed themfelves with evill imagina- tions, andwithapurpofeof finning (though we aft I -^ A - \ m 1 1. 1 / am come into my Garden, I V Sekm.I. Prov. ig. Mat.6,i*, a& it not)chc Lord will not regard thcpraycrsof fuchan one,they arc abominable {The very facri- fice of the wicked is abominable.) Another cafe is, when we will not forgive others. We know it is direftly fetdowne in the Lords Prayer. Forgive us our trefpaffes,as we forgive them that trefpafe againft us • and there is further added>Ver. 1 5 .If you forgive not men their trefpaf- fesy neither will your heavenly Father forgive you. If our hearts tell us we have no difpofition to pardon, be at peace and agreement, then we doe but take Gods Name in vaine,when we ask him j to forgive our fins, and we continue in envy and malice. In this cafe God wil not regard our pray- ers ,as it is faidjl care not for your Pray crs,or for anyferviceyouperformetomc.-why t For your hands are full of blond : you are unmercifuil,of a cruell fierce difpofition, which cannot appeare before God rightly, nor humble it felfe in pray- ei:If it doth,its owne bloudy and cruell difpofi- tion will be objefted againft the prayers, which .are not mingled with faith and love, but with wrath and bitter mfe. Shall I look for mercy that have no mercifull heart my felfe^Can I hope to find that of God, that others cannot finde frdm me > An unbroken difpofition which counts Pride an ornament,that is cruell and fiercest can- not goe to God in prayer:For whofoever would prevailewith God in prayer, muft be humble ; for our fapplt cations mujl come from ahvingpeace* | pfal-7$* able difpofition where there is a refolmion again si all fin. Neitherisitfufficienttoavoid^r^/^ and \ D 2 malice Ifa.i. Ifa.65. *rf Serm.I* Queft. Anfto.i. 2. Hoiv to tylQlV when God beares our prayers, J am come into my Garden. mdice againft thefqbutwe muft look chat others have not caufe to grudge againft us, as it is com- manded, (JWat^.z?;. If thou iring thy gift to the altar, and there remembreji that thy Brother hath ought again jl thee .-leave there thy gift he fore the al- tar > and goe thy way ; fir ft he reconciled to thy Bro- ther >and then come and offer thy gift. So that if we do not feck reconciliation with men unto whom we have done wrong, God will not be reconci- led to us,nor accept: any fervice from us. If then we would have our prayers, and our Perfons accepted, or refpe&ed, let us make con- ference of that which hath bin faid, and not lofe fuch a blefled priviledge as this is,that God may regard our prayers. But here may be asked, How phalli know whether God regard my prayers or not ? Firft, When he grants the thing prayed for, eren- largeth our hearts to fray fiilL It is a greater gift then the thing it felfe we beg, to have a fpirit of prayer with a heart enlarged : For as long as the heart is enlarged to prayer, it is a figne, that God hatha fpeciall regard of us, and will grant our petition in the beft and fitteft time. When he anfwers us in a better and higher kind, as Paul when he prayed for the taking away of the Prick of the flefli, had promifes of fufficicnt grace. When againe, He gives us inward peace, though he gives not the thing : asPhiLq+'j. In nothing he carefull,hut in all things let your requejls be made to ' God pith prayer and } thanksgiving. But I am come into my Garden* Butfomtimes he doth not anfwer cur re que (is. It is true he doth not, but the peace of God which paffeth all ' under ft an ding guar ds our hearts & minds in the knowledge and love of God, Sothough he an- fwers not our prayers in particularly^ he vouch - fafes inward peace unto us,affuring us that it (hall go well withus,though not in that particular we beg. And thus in not hearing their prayers, yet they have their hearts defire, when Gods will is made knowne. Is not this fufficienc for a Chrifti- an> either to have the thing, or to have inward peace, with aflurance that it fhall goe better with them,then if they had it; with a fpirit enlarged to pray, till they havethe thing prayed for * If any of thefe bc3God refpefts our prayers. Again,in that Chrift is thus ready to come un- to his Garden upon the churches Invitation, we may further obferve,That, Chrift vouch fafes his gracious Pre fence to his chiU dren upon their defire of it. The point is cle3re3from the beginning of the world, the Church hath had the prefence of Chrift alway:For, either he hath been prefent in Sacrifices, oxvci fome other things, fignes of his pre- \fencc>zs inthe Buft^ or fome more glorious- mani- feftationof his prefence, the ^irke, and in the Cloud,zndPi/Iarofjire, and after that more glori- oufly in the Temple : he hath ever been prefent with his Church in fome figne or evidence of his prefence , he delighted to be with the chil-* dren ofmen. Sometimes beforethat,fometimes he affumed a body, and afterward laid k downe j D3 37 Serm.I. Obfcrv. Exod.?.2» Exod.z5.2a. Exod i^ 21. ngaine 38 Sfl&M. I. PCaUj. 2. I df» tow* i»to WJ Garden, That the Church ii car- ried from defire to defire, I - againe untill he came indeed to take our nature upon him never to leave it againe. But here is mcmt,a fpirituall prefence mofi of all -y whichthe Church in fome fort ever had : nowdefires,and he offers5as beings God bearing prayer. And to in- fiance in one place for all, to fee how ready Chrift hath al vvaies been to (hew his prefence to the Church upon theirdefire. Whatelfeisthe burden of the 107. Pfalme, but a repetition of Gods readineffe to lhew his prefence in the Church,upon their feeking unto him, and unfai- ned defire of it, notwithftanding all their mani- fold provocations of him to anger,which is well fummed up,Ffal. io6.^.CMany times did be deli- ver them, but they provoked him with their conn fell x and werebrought low for their iniquity. Nevertheles, he regarded their affliction when he heard their cry. I: doth not content the Church to have a kind of fpirituall prefence of Chrift ; buc,/> is carried from defire to defireyx\\ the whole defire beaccom- plifhedrFor^/ there are gradual! 'pre fences ofQhrifl, Jo there are fut able de fires in the Church which rife by degrees. Ckrii was prefenr, i.by his gracious \ Spirit. And then,2.more gracioufly prefentin J his Incarnation, the fweeteft time that ever the Church had from the beginning of the world untill then. It being the defin of nations ^ for the description of thofe who lived before his com- ming,isfrom^ waiting fit the confolation of if Paeljhzt is, for the firft comming of Chrift. And then there is a third and more glorious prefence of Chrift.that all of us wait for, whereby we are defcribed J am come into my Garden. 19 defcribed to be fuch, as wait for the comming of chrifi 5 for the foule of a Chriftian is sever fatis- fied untill it enjoy the higheft defire of Chrifts prefence, which the Church knew well enough miift follow in time. Therefore ftie efpecially defires this fpirituall prefence in a larger and ful- ler meafure, which fhe in feme meafure already had. SothenChrift is gracioufly prefentinhis Church, by his holy Spirit. / wiU he with you (faith he) unto the end of the world. It is his pro- mife.,when I am gone my felfe $ I will not leave you ccmfertlejfey but leave with you my Vicar- Generalise Holy Spirit ,the Comforur)viho fhall be alway with you. But, Howjball we know that chrijl is frefent in us f To know this, we fhall not need to pull him from heaven, we may know it in th@ Word and Sacrament s> and in the Communion of Saints 5 for thefe are the conveyances whereby he manifefts himfelfitogether with the worke of his own gra- cious Spirit in us ; for as we need not take 1 he Sun from Heaven to know whether ornot it be up>or be day,which may be known by the lighcheate, and fruitfulneffe of the creature : And as in the Springy we need not looketo the Heaven to fee whether the Sun be come near us or not^for loo- king on the Earth, we may fee all greene, frefh, lively,ftrong and vigorous. So it is with the pre- fence of Chrift, we may know he is prefent, by that light which is in the foule, convincing ustof better courfes to be taken of a fpirituall life, to know heavenly things , and the difference of D 4 them Serm, j 1 Mat.aS, lohn 1 6. H.0& to fyon? that Chrifi u prefent in ut. 4° Serm. I. lam come into my Garden. That wlerc Cbrifl is pre- fentjhere hea- ven U in [om degrees. Dan.3, them from eav:hly,andto fee a price upon them. When there is together with light, a heat above nature. The affc&ions are kindled to love the beft things,andtojoyinrhem. And when together with heate there is (Irength and vigor to carry us to Jpirituall duties, framing us to a holy communion with God, and one with another. And liketvife,when there is every way cheerful- neffe and enlargement of Sprit 3 as it is with the I creature when the Sun approaeheth.Vox thefe cau- ( fes the Church defires Chrift,that {be may have j more light, life, heate, vigor, ftrengrh, and that fhe may be more cheerfull and fruitfull in du- ties. The foule when it is once made fpirituall, doth ftill defire a further and further prefence of Chrift,tobe made better and better. What a comfort is this to Chriftians, that' they have the prefence of Chriftfo far forth, as (hall make them happy, and as the earth will af- ford. Nothing but Heaven (or rather chrifi in Hea~ ven) it felfe, will content the childe of God. In the meanetime his prefence in the Congregation, makes their foules (as it were) Heaven. If the Kings prefence3who carries the Court with him, makes all places where he is a Court : So chrifi \ he carries a kindeef heaven with him 5 wherefoever he is Jo is prefence hath with it, life, light, comfort, \ftrength and all. For one beame of his counte- nance will fcatter all the clouds of griefe what- foever. It is no matter where webe,fo Chrift be Jwithus. If with thcthree children in a fiery fur- nace, 1 am come into my Garden nacCjit is no mattery/* fourth be there alfo. So, if Chrift be with us, the flames nor nothing {hall hurt lis. If in a dungeon,as Paul and Sytas were^Tf Chrifts prefence be there by his Spirit to en- large our foules, all is comfortable whatfoever. It changeththe nature of all things, fweetneth every thing, befides that fweetnefle which it brings unto the foule,by the prefence ofthe Spi- rits we fee in the Acts., when they hadreceivedthe j BolyGhoftmore abundantly, they cared not what | I they fuffered, regarded not whipping; my,w:re i glad that they were accounted worthy to fuffer any thing for Chrift. Whence came this fortitude ? from the prefence of Chrift, and the fltwforter which he had formerly promifed i So let us have the Spirit of Chrift that comes from him , then it is no matter what our conditi- on be in the world-.upon this ground let us feare nothing that (ball befall us in Gods caufe, what- foever it is. We (hall have a fpirit of prayer at the worft. God never takes away the fpirit of Sup- plication from his children,but leaves them that, untill at length he pofTeffethem fully of their defires.In all Chrifts deUies^ox us looke unto the Caufe 5and to our Carriage therein:Renew our Re- pentance, that we may be in a fitftatetogoeto God, and God to come to us. Dcfire him to fit us for prayer and holy communion with him, that we may never doubt of his prefence. Aa.iMt/ A£ f.j£. That having Chrifts pre- fence, we need feare nothing. THE i 4* Serm. II* #^ Thefecond Sermon, 7 ve ve Iohn 10.17. * Cant. V.I. I am come into my Garden, my Sifter, my Spoufe : have gathered my Myrrh with my Spice : I ha-: gathered my honey -combe with my honey : I bd'v drunke my wine with my milke : Eat 0 friends, dr inhere a drink e abundantly ,0 beloved1. His fong is a mirror of Chrifts love, Adifcovery of which wc have in part in this verfe. Wherein Chrift accepts of the invitation of the v Church, and comes into his Gar- den j and he entertaines her with thetermesof Sifter and Spoufe. Herein obferve thedefcription of the Church,and the fweet Compellation[3/y Sifter, my Spoufe.*] Where there is both affinity and confanguinity, all thebonds that may tye us to Chrift3and Chrift to us. 1. His Sifter, by blond. 2. Bis Sponfejbf Marriage. Chrift is our Brother, and the Church and every particular true mctnberthercof is hisftfter. Igoe (faith Chrift) To my Father and to your Fa- ther,to my God andtoyourGed.Goz (faith he) and tell My Sifter >my Spouje. tell my Brethren^this was after his refurre<&ion,his advancement did not change hisdifpofition. Go tell my brethren that left me fo unkindly^go tell Petenhat was moft unkind of all, and moft caft downe with thefenfe of ir. He becameour Bro- ther by Incarnation : For, all our union is from the firft union of two natures in one perfon. Chrift became hone ofourhone^andflej}) ofourflefc to make us fpiritually bone of his bone, and llefh ofhisflffh. Therfore^let us labour to he like to him, who for that purpofe became like to us, Immanuell, God with us,that we might be like him, and partake of the divide Nature. Whom fhould we rather de- (iretobe 1 ike then one fo greac/ogracious,fo lo- ving i Againe, Chrift was not aflumed to call w Bre- thren, nor abhorred the Virgins womhe^ to be (hut »p in thofe darke eels and (traits; buttookeour bafe nature5when it was at the worft,and not on- ly our nature, but our miferable condition and icurfe due unto us. Was nothe afliamed ofus,and ' (hall we beaflumed to owne him and his caufe? Againft this Cowardife it is a thunderbolt , which our Saviour Chrift pronounceth : He that is drained of me before menjoim will 1 he ajlumedof \hefor.emy Father, and all the holy Angels, It argues a bafe difpofition, either for frovvne or favour to defert a good caufe in evill times. Again e, It is a pint of comfort to know that we have a Brother, who is a favourite in Heaven, who though he abafed himfelfe for us, is yet Lord over 4? Serm.II. 1C3.7. 14. 2 Pet. 1,4. Mark,8,j8. 44 My SiUerjny Spouje* He b. 4. 1 5 ,\ 6, Serm. II. lover all. Unleffe he had been our brother, he could not have been our Husband ; for Husband and Wife fhould be of one nature. That he might marry us. Therefore he came, and tooke our nature, fo to be firted to fulfill the vvorkeof our Redemption. But now he is in Heaven, fct downattherighthandofGod : the true Iofepb, the high Steward of Heaven, he hath all power committed unto him,herules a!!. Whatacom- fort isthis to a poorc foul that hath no friends in the world, that yet he hath a friend in Heaven, that will ownc him for his Brother , in, and through whom he may goe to the Throne of j Grace boldly, and powreout his foule. What a comfort was it to Iefephs brethren,that their bro- ther was the fecond perfonin the kingdeme i Agiincjtjbouldie a Motive to have good chri- fiiansin high estimation. And to take heed hew we wrong thcmSorthciv Brother will take their part. Aft .9.4. Said>SatU^ why perfecuteft thou me ? faith the head in Heaven, when his members were troden on upon earth. It is more to wrong a Chriftian,then the world takes it for ; for Chrift takes it as done to himttlk.^sf hfolom was a man wicked and un- naturall, yet he could not endurethe wrong that was done to his fitter Thamtr. Jacobs fons tookc it as high indignity, that: their fifter thould be fo abufed. Hath Chrift no affe&ions now he is in Heaven, to her that is fo near him as the Chorch isfhowfecver he fuffer men to tyrannize over her for a while, yet it will appeare ere long, that he will takethw Churches part, for he is our Bro- ther. cJ* \ My Sitter \my Spoufe. 45 tjfrLy Sifter >my Spoufe. The church is the Daughter of a King, begotten of God, the Sifter, &ndSpou(eefa Ktng,btcauie fhe is the Sifter 3and Spoujeoi Chrift ^nd the Mo- ther of all thatarefpintuall Kings j theChurch of Chrift is every way Roy all. Therefore,^ are \ Kings , hecaufe we are chrifttans. Hence the Holy- Ghoft doth add here to Sifter, Spoufe: indeed ta- king the advanragc of fuch Relations as are | moft comfortable to fet out the excellent and tranfeendent Relation that is between Chrift and his Church, all other are not what they are termed fo much, as glafles to fee better things. Kiches,Beattty,UMArriage,Nohility,8zc. are fcarcc worthy of their names -> thefe are but Titles,and empty things , though our bafe nature make j great matters of them^yet the reality andfuhftance of all theft are in heavenly things. True Riches are the heavenly Graces -y true Nobility is to be home ofGodjo be the Sifter -and Spoufe of Chrift. True pleafures arethofeofthe Spirit, which endure for ever, and -will ftand by us, when all outward comforts will vanifti. That my fticall union and fweet communion is fet down with fuch variety of expreflionSjto fhew, J hat whatfoever isfcattered in the creature federally, is inhimintirely. He is both a Friend, and a Br other 9 a Head, and a Hus- hand 'to us, therefore he takes the names of all- whence we may obferve further, That, the Church is the Spoufe of Chrift. It fprings out of him, even as Eve taken out of K^idams Rib; (fo the Spoufe of 0fifi) was taken out Serm.H ' The Churches I roy a tide J cent. } Why the van ety oj Chrift s love to the Church u fbdi- verfy expref. fid. Obferv% My SiUcrtmf Spouje. I A3, 20.28. How ClriQ muft be ta^en ofmt I. .mt. II. I0U^ of his fidc(when it was pierced) the Church rofeoutof hisbloud and deathjfor he redeemed it,by fatisfying divine juftice : we being in fuch a condition,that Chrift muft redeem us,before he could wed us. Firft, he muft be incarnate in our Nature, beforehe could beafit husband 3 and then5becaufe we were in bondage and captivity, we muft be redeemed beforehe could marry us: he fur chafed his church with his own bloud. Chrift hath tightto us,hebought us dearly. hgivac^another foundation of this Marriagehz- tween Chrift and us, is Confent ; he workes us by his Spirit to yeeld to him, there muft be confent on our part, which is not in us by nature, but wrought by his fpirit,&c.We yeeld to take him upon his ovone tearmes 5 that is,that we fliall leave our fathers houfe,ail our former carnall acquain- tance : when he hath wrought cur confenc, then the marriage between him and us is ftrooke up. Some fewrefemblances will make the confi- deration of this the more comfortable. 1 . The Husband takes his wife under his ownename^ {he loafing her owne name is called by his. So we are called Chriftians of Chrift> 2 , The Wifs is taken with all her debt >and made partakers of the Ho- nours\and Riches of her Husband. Whatfocver he hath is hers, and he ftands anfwerable for all her debtsifo it is here, we have not only the name or Chrift upon us,buc we partake of his honors,and are Kings griefs ,and Heires mih him. Whatfo- ever hehath,hehath taken us intothefellowihip of it; fo that his Riches are ours, andlikcwife, what- 2. Rev. x. 5,6* whatfocver is ours, that is ill,he hath taken it up on him,even the wrath due tousjfor he came be- tween that and us, when he was made fin, and a curfe for us?fo there is a blcfted charge between Chrift and us $ his Honours and Richesare ours: We have nothing to beft ow on him,but our beg- gery, finnes, and miferies, which he tooke upon him. ihofe that bring together thefe two different far* tiesjre the friends of the Bride 5 that is,the Mini- fters,as ^153/^03.23. They arethe paranympht, the friends of the Bride, thatlearne of Chrift what to report to his Spoufe $ and fo they wooe for Chrift,and open the Riches,Beauty, Honor, and all that is lovely in him,whieh is indeed the cfpeciall duty of Minifters, to lay open his un- fearchable Riches, that the Church may know what a husband (he is like to have,if fhe cleave to him 5 and what anone fhe leaves, if {he forfake him.lt was well laid in the Councell of Bafd out ofBernardjNemo committit Sponfam fuam Vicario^ nemoenim Ecclefia Sponfm ej?:Nonc commits his wife to a Vicar, for none is the Husband of the Church. To be Husband of the Church is one of the incommunicable Titles of Chrift, yet ufurped by the Pope. Innocent thethird was the firft that wronged Chrifts bed by challenging the Title of SponfusJ Husband of the Church. Bernard forbids his fcholler Eugenius this title, EpiB.t3jmySpouJe. himfelfe to fan&ifie it with wafting of water and bloud,Epht<$.26. we are a wife of bloud to him. In this fweet Con jun&ion,we muft know, that by nature we are chant other wi (e then Sponfes , for what was Solomons wife, Pharaohs daughter ? a Heathen til (he came to be Solomons Spoufe. And as we read in CMofesy the ftrange woman muft have her haire cut ojf^andher nailes pared^ before fliefhould be taken into the Church, there muft be an alterationrfo before the Church (which is not Heatbenifh, but indeed Hellijh by nature, and led by the fpirit of the world) be fit to be the Spoufe of Chrift,there muft be an alteration and a change of nature y Chrift muft alter, renew, purgc,and fit us for himfelfe 5 the Apoftle faith, Eph.5.1 6 At was the end of his death, not onely to take us to Heaven,but to fan&ifie us on earth, and prepare us that we might be fit Sfoufis for himfelfe. Let us oft thinke of this neameffe between chrijl and us (if we have once given our names to him) and not be difcouraged for any fin or unworthi- neffe in us Whofuesfor a debt whenjhe is married ? Therefore anfwer all accufations thus : Goe to Chriftjif you have any thing to fay to me, goe to ray husbznd^GodtsjuJi^but he will not have bisju- ftice twice fatisfed, feeing whatfoever is due there- unto is fatisfiedby Chrifi our Husband ? What a comfort is this tea diftrefled confcience;if finne cannot difmay us, which is the ill of ills and caufeofall evill, what other ill can difmay us i He that exhorts us to beare with the infirmities one My SiUertmy Spouje, 59 one of another, and hath enjoy ned the husband to bearc with the mfe(as the weaker vefiell)v?i\l not he beare with his Churoh(as the weaker vef- fell) performing the duty of an husband in all our infirmities f Againc, His defire is to make her better, and not to caii her awav for that which is amiffe. And for Outward ills ,thcy avebut to refine, and make us more conformable to Chrift our Hus- band, to fit us for heaven, the fame way that he went. They have a bUffing in them all, for he takes away all that is hurtful], he pitties, and keeps us as the apple of his eye. Therefore, let us often thinkeof this,fincehehath vouchfafed to take us fo near to himfelfe. Let us not lofe the comfort that this meditation will yeeld us. We love for goodneflre5beauty,richcs, but Chrift loves us to makeusfo,and then loves usbecaufe wearefoin all eftates whatfoever. And if Chrift Befo near its. let us labour for chafte judgements , that we doe not defile them with er- rours , feeing the whole foule is efpoufed to Chrift. Truth is the Spoufe of our underftan- ! dings ; it is not left to us to be wanton in opini- ons, to take up what conceit we will of things : fo we ought to have chafte affe&ions, not clea- ving to bafe things : Ic hath been oft times feen that one husband hath had many wives, but ne- ver from the beginning of the world, that one wife hath had many husbands. God promifeth to betroth his Church to him in righteoufneffe | and faithfulneffe 5 that is,as he will befaithfull to E her, '' Serm.II. 1 Pet 3.7. Zawh.1.8. Vfil. Veritas e(l fpon/a inteU lecfxi. 6o Serm. II* That our affc- ft ions are Ufa tbeir ibjctfs. My Sifter \my Spoufe. fo (he {hall by his grace be faithfull co hi m,faith- fulneffe fhall be mutuall, the Church fhall not be falfe to Chrift : fo there is no Chriftian foule rauft thinke to have many husbands ; for Chrift in this cafe is a jealous husband. Take heed thcr- fore of fpirituall harlotry of heart,for our affc&i- ons arc for Chrift, and cannot be better beftow- cd.In other things we lofe our love , and the things loved ;but here we lofe not our love 3 but this is a perfecting love, which drawesusto love that which is better then ourfelves.Werf;?^ we AJfettjuraffeciions are tstbeirobjeffs be : If they be fet upon better things then our felves, they are bettered by ir3they are never rightly beftow- ed but when they are fet upon Chrift 5 and upon other things as they anfvver and ftand with the love of Chrift.For,*^/? rime love, when it is right- ly be flowed, it orders, and regulates all other loves wkatfoever. No man knowes how to ufe earthly things, but a Chriftian that hath firft pitched his love on Chrift, then feeing all things in him,and in all them a beame of that love of his,intcnding happinefle to him, fo he knowes how to ufe eve- ry thing in order. Therefore let us keep our Communion with Chrift, and efteeme nothing more then hislove,becaufehe efteemes nothing more then ours. But how Jh all we know whether wi be ejftoufed te Chrift or not ? -«« vk.l Our hearts can tell us, whether weyeeld con- nm to t-now if] fent to him or not. In particular, whether we weke^M/Wjhave received him as he will be received, as a to Cbri(t or not, ) • u ' £*/#. Anfto.i. right My Sifter >my Spouje. 6t Seam.II. 2. right husband 5 that is, Whether we receive him to be ruled by him^ to make him our Head. For the wifewhen(heyeeldstobe married, therewith alfo furrenders up her owne will to be ruled by her husband^fo far (he hath denied her own will, (he hath no will of her owne. Chrift hath wife- dome enough for us, and himfelfe too, whofe wifedome and will muft be ours : To be led by di- vine Truths ft far as they are difaoveredunto us>and tofubrr.it curfelves thereunto, is afigne of a gracious heart that is married to Chritt. Againe, a willingnejfe to follow fhrijl in all con- ditions as he is dt (covered in the Word. To fuffer llH^J^ Chrift to have the foveraignty in our affe&ions, j sptufeoj drift above all other things and perfons in the world. This is the right difpoficion of a true Spoufe.For as it was at the firft inftitution, there rnufi be a lea- ving of Father and Mother, and all to cleave to the husband:fo here,when any thing and Chrift can- not ftand together, or elfe we (hall never have the comfort of this fweet Name.Many men will be glad to own Chrift to be great by him 5 (but as Saint Aufiin complaines in his time) Chrift Ie- is not loved for Iefus his own fake,but for other thingsthat he brings with him, peace, plenty ,&c. asfarreasitftands with thefe contentments j if I Chrift and the world part once3it will be known i which we followed. In times of peace this is hardly difcerned. If he will pay mensdebts/o as they may have the credit and glory of the Name to be called Chriftians:If he will rcdeeme them from the danger of fin all is well 5 but onely fitch E 2 have Wx diligitUf l eftu propter tefum. 6z My Sitter >my Spoufe. Sbrm.II. Encouragemt and direfiion forfucb as are not yet in Chifi. X. He b, i.i 6. 2* have the comfort of this QommMion>as love him for himfelfe. Let us not fo much trouble our felvcs about fignes, as be carefull to doe our duty to Chrift, and then will Chrift difcover his love clearly unto us. Now they that are not brought fo near to this happy condition by Chrift, may yet have this encouragement $ there is yet place of grace for j them,let them therefore confider but thefe three things : 1 . The excellency ofchrift^ndoftheftateofthe Churchywhen it is fonear him. 2. Theneceffuy ofthistobe fonear him. 3 . That there is hope of it. There is in Chrift whatfoevcr may commend a Husband, birth, comelinefle, riches, friends, wifedome,authority,&e. j The excellency of this condition to he ene with chrift }is that all things are ours. For he is the King, and the Church, the guecne of all ; all things are ferviceable to us: it is a wondrous nearncife to be nearer to Chrift then the Angels, who are not his body, but fcrvants that attend upon the Church.the Bride is nearer to him then the An- gelsjfor he is the Head and Hmbandthereofandmt of the Angels. What an excellent condition is this for poore flefh and bloud that creeps up and downethe earth here defpifed * But efpecially, If rve confider the Neceffity of it, we are all indebted for more then we are worth j 10 divine j uftice we owe a debt of obedience,and in want of that we owe a debt of punifhment and J we Jbarve gatkezJdmy Myrrb$$c% we cannot anfwerone fora thonfand. What will become of us if we have not a husband to dis- charge all our debts but to be imprifoned for ever i A perfon that is a ftranger to Chrift,though he were an K-Achitophel for his braine,a ludas tor his profeffion,aSrf*/ for his place : yetifhisfinsbc fet before him5 he will be fwallowed up of def- paire, fearing to be fliut up eternally under Gods wrathjtherefore if nothing elfe move, yet let ne- cefficy compell us to take Chrift. Confider not onely how futableand hew ne- ceffary he is unto ns, but what hope there is to | have him, when as he fuethto us by his mefien- ] gers, and woeth us, when as we fhould rather feeke to him, and with other meflengers fendeth a privy mefTenger,his Holy Spirit, to encline our hearts ; let us therefore as we love our foules, fuffer our fel ves to be won. But more of this in another place. The next Branch is, 3* C^ifi* 'Acceptation ^1 ' havi 'gathered fwy myrrh {with my Spice ficc. So thac together with Chrifts Iprefence, here is a gracious acceptation of the pro- \;and with- j IzXlrf bringingof more with HimJThc Church had j I a double defire : i . That Chrift would come to ', j accept of what fhe had for him of his owne Grace which he had wrought in her foule. And 2 . She was alfo verily perfwaded that he would ; not come empty handed,only to accept of what was there, but alfo would bring abundance of j Grace and comfort with him. Therefore,^ de- E 3 fres 6j Serm.II. 5 3 Chips accep- tation* . 64 Sbrm.1L Obferv. x. 2. Pfol.ijj. lhavegatberedmy Myrrb&fc. — »— * (ires Acceptation and Increase .-both which defircs he anfwers. He comes to his Garden, fhewes his acceptation, and withall he brings more, I have gathered m y Myrrh with my Spice : I have eaten my honey - combe with my honey : I have drunk e my wine with my milke&c> Whence we obferve, That God accepts of the Graces of his children, and delights in them. Firft, Becaufc the) are the fruits that come from his Children >his Spoufe.his friend ^ love of the per- fon wins acceptance of that which is prefented from theperfon. What comes from love is lo- vingly taken. ( J hey are the Graces of his Spirit. If vvehave any thing that is good,all comes from the Spirit, which is firft in Chrift our husband, and then in us. As the Oyntment was firft powred on Aaron s head, and then ran downe upon hir rich Gar- ments : fo all comes from Chrift to us. Saint Paul cals the wife the Glory of her Husbandybcczxk fas I in a gla(Te){he refcmbleth the Graces of her hus- band, who may fee his owne Graces in herrfo it is with Chrift and the Church^faceanfwereth to I face(as Solomon faith in another cafe) Chrift fees I his owne face, beauty, glory in his Church, fhc refle&s his beames, he lookes in love upon her, and alwaies with his looks conveyes Grace and comfort;and the Church doth refleft back again his Grace. Therefore Chrift loves but the re fl> dionof his owne Graces in his Children, and therefore accepts them. j 3. Hiskindnefleisfixhashetakes all in good ___ parr* / 1 baye gathered my Myrrb>&c, *5 part, Chrift is love and kindnefle it felfe. Why doth he give unto her the name of Spoufe and Si- fter f but that he would be kind,and loving, and that we fhould conceive fo of him. We fee then the Graces of Chrift accepting of us, and what we doe in his ftrength.Both we our felves are fa- j crifices, and what we offer is a facrifice accepta- ble to God through him that offered himfelf as a facrifice of fwect fmelling favour, from which God fmels a favour of reft. God acceprs of Chrift firft3and then of us> and what comes from us in him. We may boldly pray.as Pfio.^.Lord I remember all our offerings 3 and accept all our facrfi- ces. The blefled Apoftle Saint Paul doth will us, to offer up our felves a holy and acceptable Sacri- fice to God, when we are once in Chrift, In the Old Teftament we have divers manifeftat ions of this acceptation. He accepted the Sacrifice of ' Kyibel(i& it is thought)by fire from Heaven; and fo £/f4/tf facrificejand Solomons by fire. So in the | New Teftament, he (hewed hisacceprarionof \thtDifciples meeting together,by a miglry wind | and then filling them with the Holy- G hoft. But | now the declaration of the acceptation of our | Perfons, Graces 3 & Sacrifices y that we offer to him? | u mo ft in peace of confeience, and joy in the Holy. \ Gbofl , and from a holy fire of love kindled by ( the Spirit whereby our facrifices are burned. In the incenfe of prayer how many fweet fpicesare burned together by this fire of faith working by | love, as humility, and patience in fubmitting to j Gods will, hope of a gracious anfwer, holinefle, I lovcto others,&c. E 4 11 Serm.II. Rom. 11. 1, iKi.n8i9. Aft 1.1. M)»mr> 66 Ibarve gathered my Myrrb^c* Sbrm.IL Vfe-u Vfel. If fo be, that God accepts the performances and Graces (efpecially the prayers of his chil- dren) Let it be an Argument to encourage us, to bt much in all holy duties. It would dead the heart of any man, to performe fervice, where it fhould j not be accepted, and the eye turned afide, not vouchsafing a gracious !ooke upon ir^rhis would be a killing of all comfortable endeavours. But when all that is good is accepted, and what is amiffe is pardoned, when a broken defire, a cup of cold water fhall not go unrefpe<5ied,nay unre- warded, what can we defire more «? It is infideli- ty which is dishonourable to God, and uncom- fortable to our felves,that makes us fo barren and cold in duties. Onely let our care be to approve our hearts unto Chrift. When our hearts are right,we can- not but thinkcomfortably of Chrift. Thofe that have offended fome great perfons , are afraid when they hearefrom them,becaufethey thinke chey are in a ftate difpleafing to them : So a foulc that is under theguilt of any fin, isfo farrefrom , thinking that God accepts of it, that it lookes to hcare nothing from him but fome meflage of an- ger and difpleafure. But one that preferves ac- quaintance, due diftancc, andrefpe&to agreat perfon,heares from him with com fort,before he ! breaks open a letter, or fees any thing,he ftippo- ' fes it comes from a friend,one that loves him. So as we would defire to heare nothing but good newesfrom heaven, and acceptation of all th3t ye doe, letusbecarefull to preferve our felves in! Ibwe gathered my Myrrbfifc.1 6j Serm. II. The dCcourfe inagoodeftate, or elfe our foulcs will tremble upon any difcovery of Gods wrath. The guilty confcienceargues,whatcanGodfhevvtome?be- j ofaguiuycon ing fuch a wretch. The heart of fuch an one can- '*ime' not but misgive; as where peace is made it will fpeake comfort.lt is laid of Daniel,thzt he was a man of Gods defires ; and of Saint lohn, that Chriftfo loved him, that he leaned on hisbreft. Every one cannot be a Daniel, nox one that leans on Chrifts bofome. There are degrees of favour i and love ;but there is no childe of God,but he is beloved & accepted of him in fome degree ; but fomething of this before in the former chapter. I have gathered my Myrrh with my Spice-, I have eaten my honey- combe with my honey ,&c. Thatis,I havetaken Contentment inthy Gra- ces,together with aceeptation5there is a delight, and God not only accepts, but he delights in the gra- ces of his children. All mydelight(faith David)is in thofe that are excellent 5 but this is not all> Chrift comes with an enlargement of what he finds. Chrift comes, and comes not empty, when- foever he comes,but with abundance of Grace. If Saint Paul (who was but Chrifts inftrument) could tell the Romanes,! hope to come toyouin abun- dance of Grace and comfort: ibecaufe he was a blef- fed inftrument to convey good from Chrift to the people of God, as a Conduit-pipe i How much more fhall Chrift himfelfe, where he is prefent,comewith Graces and comfort? Thofe that have communion with Chrift therefore, have \ Rom. 1 j. 2 9. I 68 Serm. II. Mat 15-1?. Rev. ii. it. iii ■ ■ - - i ■■ i ■ . i . — .— 1 ba^ve gathered my Mjrrby&c. J Exhortation to ' have C 9771 /on- nionwith Cbrifi. Rcv.z.17. have a comfortable communion, being fire to have it enlarged ; for To Inm that hath Jh all be gi- ven. It is not onely true of his taftcomming, (when he ftiall come to judge the quick and the dead)/ command my reward Is with rne-y but a!fo of all his intermediate com nings that are between: when he comes to the foule, he comes not onely to accept what is there, butftill with his reward with him,the increafe of Grace,to recompence all that is good with the increafe thereof. This made his prefence fo defired in the Gofpel! with thofethathad gracious hearts ; They knewall I was the better for Chrift, the company the bet- ter, for he never left any houfe, or table where he was,but there was an increafe ofcomfort,and of Grace. And as it was in his Perfonalijo it is in his Spiritual! prefenceyhc never comes, but he in- creafes Grace and comfort. Therfore,letusbefliired up to have commu- nion with Chrift (by this motive) that thus we may have an increafe of a further meafure of grace. Let us labour to be fuch as Chrift may delight in,for our Graces are Homy and Spices to him^and where he tafts fweetneffe;he will bring more with him. Tohimthatovercommeth, he promifeth the hidden UWaffnah;they had C\tan- nah before, but he meanesthey fhall have more abundant communion with me, who am the hid- den CMannah. There is abundance in him to be had,as the foule is capable of abundance. Ther- fore we may moft fruitfully and comfortably be converfant in holy exercifes^and communion with Iba've eaten my honey-combe^ &c% 69 S E R M , Wh Grace id fet forth by Hoy & Wine, with Chrift, becaufc our foulcs arc fit to be en- larged more and more,till they have their ful- I neffe in heaven,and ftill there is more Grace and I Comfort to be had in Chrift, the more we have jtodealewith him. ! But to come to (hew what is meant by Honey ; and Wiuejkc.wot to take uncertain grounds from ■| thefe words,but that which may be a foundation for us to build comfort and inftrudtion on ♦ we will not (hew in particular whatis meant by wine land Honey, for that is not intended by the Holy- Ghoft 5 but fhew in generall,how acceptable the Graces of the Spirit of Chrift arc to him, that they feed him, and delight him,as bony and wine j do us,becaufe in the covenant of grace he fillcth ' us by his Spirit of Grace, to have comfort in us as we have in him : For, except there be a mutuali fey in one another jbere is not communion* Therfore Chrift futnifheth his Church with fo much Grace,as is neceffary for a ftate-of abfence here, that may fi: her for communion with him for ever in heaven.As ifaac fent Rebeckah before the GcfK24.i» marriage,jewels, and ornaments to weare, that (he might be more lovely when they met : So our blefled Saviour he fends to his Spoufe from heaven ,jcwels,and ornaments 5 that is, Graces wherewith adorned^he may delight in her more and more till the marriage be fulfilled.Therfore in this bookethe Church is brought in deligh- ting in Chrift, and hein the Church. Thy love (faith the Church to him) is {wetter then wine. Chrift faith to the Church againe, Thy love II, ts Gmt. 2.2, ?o Seiu II. That all an /lined up te rejoyceinthe Graces oj the Church: ObftYV. i Cor.i- 1 *• Eat Ofri ends >Drink: is fweeter then wine. Whatfoevcr Chrift faith to the Church, the Church faith backe againeto Chrift 5 and he backe againe to the Church 5 fo there isamutuall contentment and joy one in another. Bat 0 friends ^drinke^&c. Here is an Invitation, when he comes ftorcdl with more Grace and comfort, he ftirsthem up; both theChureh,others,and all that beare good will to his people>that they would delight in the Graces and comforts of his Church. Whence obferve,That, Weoughttorejoycein the Comforts and Graces of others yand of our felves. He ftirreth up the Church here as well as others,for he fpeakes to all, both to the Church, and the friends of it, he had need to ftir her up to enjoy the comfort of her owne Grace ; for they are two dttfintt benefits jo have Grace-, and to know that we have it, though one Spirit workeboth. The Spirit works Grace, and (hews us thethings that > God hath given us;yct fomtimes it doth the one and not the other. In the time ofdefertionandof\ Temptation we have Grace }but we know it not -.right to comfort, but we feele it not. There is no comfort ofa fcret unknown treafure j but fo it is with the Church, flie doth not al way es take notice of her owne Graces, and the right (he hath to comfort.! We have need to have Chrifl $ Spirit to help us u< know what good is in us. And indeed aChriftianl fhould not onely examine his heart for the evill that is in him, to he humbled, but what good there ! 1 Eat Ofriends>Drmke. there is, that he may joy and be thankful] . And fince Chrift accepts the very firft fruits, the car- neft,and delights in them, we fliould know what he delights in, that we may goe boldly to him, confidering, that it is not of our felves, but of Chrift,whatfocver is gracioufly good.Therfore we ought to know our owne Graces, for Chrift, when he will have us comfortable indeed, will difcovet to us what caufe we have to re joy ce,and fhew us what is the worke of his own Spirit, and our right to all comfort. And fo, for others y we (hould not onely joy in our felves, and in our owne Condition, and Lot, butalfointhe happy condition of every good Chriftian. There is joy in heaven at the conver- fionof one finner. God the Father joyes to have a new Son, God the Sen to fee the fruit of his owne Redemption, that one is pulled out of the ftate of damnation, And God the Holy-Ghofl^ that he hath a new Temple to dwell in. The K^fngelsthzx. they have a new charge to look to, that they had not before, to joyne with them to praife Godrfo there is joy in heaven, the F at her ^Sm, and Holy - Ghojljvitb the Angels joy at it: And all true hearted christians joy in the graces one of another. For i,GedtchrifcaffdtheHoly-GhoJ} have glory hy it. 2. The church hath comfort by the increafe of aSa'mt. 3 . The prayer of a Chriftian adds new ftrength to the Church. What a happy conditi- on is it, when Gods glory, the Churches com- fort and ftrength, and our owne joy meet toge- ! ther i So that we (hould all take notice of the l Grace of God in others, We \ 71 Sbrm.IL That we ought torejoyceintbs graces of others Luk.l5«xo» 'Reaf.i. 7* Sir »f. II. Gal.1.14. Eat 0 friends yDrinkc} We ought to take notice of the works of God in creation and providence ; when we fee plants, ftarres,and fuchlike,or elfe we dishonour God. What then (hould we doe for his gifts and Gra- ces in his children, that are above thefe in digni- ty, fhould we not take notice of what is graciou- fly good,and praife God for it * Thus they did for hauls convcrfion> they glorified God ; for when they faw, that iWof a Woolfe, was be- comenotonly afheep, but a fhcpheard and lea- der of Gods flocke,they glorified God, So the belecving Iewes ,yrhcn the Gentiles were converted ,they glorified God} that he had taken the Gentiles to be his garden and people When Paul and others had planted the Gofpcll, and God gave the increafe, the godly Iewes rejoyced at that good : So we that are Gentiles (hould rejoyce to heareof the converfion of the Iewes, and pray for it, for then there will be a generall joy when that is.Want of joy fliewes want ofgrace.There is not a furer Chara&er of a Satanicall and Cai- nifh difpofition, then to looke on the Graces of Gods children with a malignant eye : as Cain who hated his brother, becaufe his workes were better then his. Thofe that deprave the graces of God in others, and cloud them with difgraces, thattheymaynotfhine, and will not have the fweet oynrment of their good names to fpread, but C3ft dead flies into it, ihew that they are of his difpofition that is the accufer of the Bre- thren.lt isafigneof the childe of the Devill -, all j that h3vc grace iathem,areofChriflsandofthe ' Angels ! EaP 0 friends yDrinke. Angels difpofition $ They joy at the converfion and growth of any Chi iftians. Here fuch as they arcftiled friends and Beloved 5 and indeed none but friendsand beloved can loveas Chrift loves, and delight as Chrift delights. tia The third Sermon Ca N T« V. 1,2. lam come into my Garden, my Sifter, my Spoufe : 1 have gathered my ^Myrrh with my Sficeil have eaten my honey -combe with my hony: I have drunk my wine with my milke:Eat O friends ,drink, yea, drinke abundantly ,0 Beloved ! IJleep,butmyheart waketh7&c. T hath been (hewed hew Chrift and the Church were fcafting together. She intreated his company to come int$ hk Garden, and eat his pie af ant fruits: He according to her defire, was comcand not only feafted on the Churches provifion, but alfo brought more with him. Chrift taking walks in his Garden (that is,his Church^nd eve- ry particular foul, which is as a fweet paradife for him to delight in)is much refrefhed 5 and in wit- nefle of acceptance brings increafe. What grea- ter 7? Se*m.IIL 74 Eat 0 friends %Drink S e r. 1 jter encouragement can we wifh,then that we be- ing by nature as the Earth, fince the fall accurfed, fliouldbethefoile of Chrifts delight, planted and watered by him, and that what we yeeld, fhould be fo well taken of him. We are under fo gracious a covenant, that all our fervices anc ac- ccpted,not only our honey >b\& honey -combe , not only our wine, but our milke^ our weake fervices as well asour ftrong,becaufe the fpirit which we have from him fweetneth all . As in nature there is one common influence from heaven • but yet variety of flowers, Violets, Rofes,Gilly-flowers3 Spices,all fweet in their feverall kind with|j dif- ferent kind of fweetnefle:fo all graces have their beginning from the common influece of Chrifts Spirit, though they differ one from another,and arc all accepted of the Father of Lights, from whence they come. Chrift wondersac his owne grace, 0 woman great is thy faith^ and Cant.3 6. Who is this that commeth out of the wilder ncfe like pilars of fmoake, perfumed with myrrh and frankin- eenfe,with allfowders of the ^Merchant f Let notthewcakeftofall others be difcoura- ged$Chrift looks not to what he brings fo much as out ofwhatftore$ that which isleaftin quan- tity, may be raoft in proportion; as the Widows mite was more in acceptance then richer offe- rings. A faire of turtle doves was accepted in the lam.1.17. i Mat.1n.28, Levit.5 7. Exod 35.6. Lnw,and thofe that brought but goats haireiothc i building of the Tabernacle. The particulars here fpecified that Chrift tooke delight in, and inviteth others to a further degree of delight in,are, Myrrh E&O friends , Drink: "**—<' t_Myrrh andSpceyhonty and honey -combejmlke .* C i. The fweetneffei of grace and Which (hew,<2. The variety ; Sfpiricuall cj.Theufe jcomfort. tMyrrhe and Spices, i. refrefli the fpirits,and 2. preferve from putrcfa&ion, which are there- fore ufed in embalming. If the foule be not em- balmed with grace,it is a noifome carrion foule, and as it is in it felfc, fo whatfocver comraeth from it is abominable. tjiiilh and Honey nourifh and ftrengthen, and Wine increafeth fpirits, and thereupon encoura- geth,and allay eth forrow and cares. GiveWinetd htm that is ready to dye. The fence of the lore of Chrift is fweetcr then wine, it baniflheth feares, and forrow and care. From this mutuall delight between Chrift and his Spoufe,weobfervencxt,that, There is amutuaMfeaJling betwixt Chriji and his Church. The Church bringeth what (he hath of hisSpirit,and Chrift comes with more plenty. For there being fo near a covenant between jhimand us, we are by his grace to performe all [offices on our part,we invite him,and he inviteth us. There is not the meaneft Chriftian in whom there is not fpmewhat to welcome Chrift with- all 5 but Chrift fends his provifion before, and comes (aswefay) tohisownecoft ^ he fends a fpirit of faith, a fpirit of love, a fpirit of obedi- ence. Some are content to invite others, but are loth to goe to others, as if it were againft ftate : they would have wherewith to entertain Chrift, F but I Sb&.HI. Prov.ji.fc I. Ifa.15.6. Ix>h,&;f. Eat 0 friends ^Drinke, but are unwilling to be beholding to Chrift. 2 . Some are content to have benefit by Chrift,as his tighteoufneflfe to cover them3&c. but they defire not grace to entertaine Chrift, but a heart truly gracious defireth both to delig ht in Chrift, and that Chrift may delight in it : Ir defireth gracetogether with mercy, holinefTe withhap- I pines. Chrift could not delight in his love to us, j if we by his grace had not a love planted in our hearts to him.Buttocometofpeak of this Feaft. We fee it pleafeth Chrift to vaile heavenly ; matters with comparifons fetcht from earthly things, that fo he may enter into our foules the ibetterbyourfenfes. Chrift maketh us a / hft, a marriage ft aft ,4 mar* riage feaH with the Kings Sonne, of all feafts the moft magnificent. A feaftfirft in regard of the choife rarities we have in Chrift, We have the beft,andthebeft of thebeft. Fat things, and the marrow }-ef fainefe,wine>mdwinconthe lees , refined that prefciveth the ftrength. The comforts we have from Chrift5 ara the beft comforts, the I peace,thc beft p$ace,the privilcdg€$,thc higheft priviledges. His fief!) crucified for us, to fatisfie ' divine juftice^/^jf indeed, his blood '(bed for us, 'is drinke indeed, that is the beft, the onely meat ■ and diinke to refrclh. our foules, becaufe thefe feed our foules,aodihat toeteroall life.Thelove of God the Father in siV'ipfi Chrift o death,and Chrifts love in .giving himfelr together with full contentment to divine JLftice : this gift it isthac the foul efpcciaily feeds on. What could Chn Give Eat 0 friends, Drinke. give better then himfelfe to feed or.c'hethought nothing elfe worthy for the foule to feed on$and this it daily feeds on^as daily guilt rifeth from the ! breakings out of the remainder of corruption. Other dainties are from this,from hecewe have the Spirit,and graces of the Spirit. If he giveth himfelfjwill he not give all things with himfelfr AsChrift mnketh a feaft of choife things for his ele<3 and choife Spoufe, fo thereis variety as in a feaft. fa* ft ** md^e i0 m 6f Goa '> Wifcdom^>^ Rightemfnefftt S an Bijtc ait on^and Redemption, that we fhould not be too much caft downe with thought ofour ownefolly,guilt, unholinefle^nd ; mifery. There is that in Chrift which anfwereth to all our wants, and an all-fufficiency for all de- j grees of happineffe. Therefore he hath termes | from whatfoever is glorious,and comfortable in heaven and earth. Chrift is all marrow, allfweet. neffe-y all the feverall graces and comforts we have,and the feverall promifes wherby they are made over and conveyed unto us, are but Chrift difhed out in feverall manner5as the need of eve- ry Chriftian (ball require. Chrift himfelfe is the Ocean,ifluing into feverall ftreames, ro rcfrefh thcjGJty of God. We can be in no condition, but we have a promife to feed on, and all promifes are j Tea and \_A men made to us in Chrift,and perfor- |med to us for Chrift. Therefore as we have in Chrift a feaft for va- riety ,fo for fufficiency of all good. No man go- eth hungry from a feaft. It was never heard for any to famifh at a feaft. In Chrift there is not on- F 2 lv Shr.HL 2. i Cor. 13 0. ■ i C«r.i.ao. 3 74 Sbi.III. E*t 0 friends jDrinh. loh.lo-io- Ioh.7.38, Eph.j.10. • 4- S ly abundance, but redundance, adiffufivcanda fpreading goodneffe. As in breafts to give milk, j in clouds to drop dbwnc fhowers, in the Sun to fend forth bcames: As Chrift is full of grace and truth , fo he fully difchargeth all his offices. There is an overflowing of all that is good for our good. He thac could multiply bread for the body, he can multiply grace for our foule : If A* givethlife,he givcth it in abundance : If he giveth water ^7*/ the other hath not the leflc. : In afeaft becaufe it is intended for rejoycing, there is muficke, and what muficke like to the fweet harmony between God reconciled in Chrift and the foule, and between the foule and itfelfc in inward peace and joy of the Holy- (Ghoft, (hedding the love of Chrift in the foule. j We doe not onely joy, but glory under hope of | glory,j ; Eat 0 friends >Drinki glory, and in afflitiiom, andinGW wwasours, in whom now by Chrift we have an intereft. . When we come forrowfull to this feaft, we de- \ partchearfull. This as Davids Harp ftils all paf- Gons and diftempersof fpirit. The founder and matter of the feaft is Chrift himfelfe, and withall is both gueft and banquet and all. All graces and comforts are the fruits of his Spirit,and he alone that infufed the foule,can fatisfie the foule^he that is above the confeience, I can only quiet the confeience ,he is that wifedome that fends forth maids 7 his Minifters to invite to his feaft. It is he that cheereth up his guefts as \ here. Thofe that invited others, brought oynt- ment and powred itowt upon them, to (Sew their welcome,and to cheare them up:as may appeare by our Saviours fpeech to the Pharifee that invi- ted him. So we have from Chrift both the oyle ofgrace,and oyle of gladnefiqfe creates the fruits of the lips to be/>6*re,fpeaking that peace and joy to the heart that others doe to the eare. He raifeth Pdjlors according te his owne heartjo feed his Jheep. The vefTels wherein Chrift conveyeth his dainties ,are,the miniftery of the Word and Sacra- merits, by the TVordmd Sacraments we come to j lenjoy Chrift, and his comforts and graces, and ; by this feaft of grace we come ac length to the I feaft of feafts, that feaft of glory, when we (hall I be fatisfied with the image of God, and enjoy , fulneffe of pleafures for evermore $ and which j addestothe fulneffe, we fhall fully know that it j I fhall be a never interrupted joy . F 3 We! Ser.III. 10. Fro v. 9 3, Luk.7.44, Ifa.f7.19. Ier.3.1?. Ser.HI. Eat 0 friends %Drinke. i'hii.4.4. Phil 4.4. I0I1.I&33, We fee then that we cannot pleafe Chrift bet- ter then in (hewing our felvcs welcome by cheerfull taking pare of his rich provifion. It is : an honour to his bounty to fall too, and it is the temper of fpiritthataChriftianaimes at, to re- ' joycealrvaies in the Lor d^ and that from enjoyning | our priviledges in him. We are not bidden to moumea\\vaycs,bmtorejoycealwaycsy and th.u • upon good advifement, rejoycey and / fay again e (faith Saint Paul)re]oyce. Indeed wehavecaufes of mourning, but it is that the feed of joy fliould befownein mourning,and wecan never be info ■ forlorne a condition, wherein if we underftand Chrin: and our fclves, we have not caufe of joy. In me(faithChrift))^y?M//^x/up to a cheerfull feeding on that he hath procured for us. He hath both will and skill, and power, and authority to feed us to cverlafting life 5 for the Father fent him forth, and fcaled\\\mto that purpofe. All the fprings of our joy are from him. Our duty is to accept of Chrifis inviting ofus$ what will wc dc for him if we will not feaft with him i we will not fuflfer with him, if we will not feafl: with him. Happy aretheythatcome3 though compelled by erodes and other flurp wayes. If we rudely and churlifLly refufe his feafl; here, we are like never to taft cf his feafl: | hereafter. Nothing provokes fo deeply as kind- neffe defpifed. I: was the caufc of the Iewes re* je&ion. I I Eat 0 friends^Drinke. je&ion. How flullweefcafe, not if we perfecute* but if we doe but #*£/*# (o great falvation. That which we fhould labour to bring with us,is a tafte of thefe dainties, and an appetite to them. The foule hath a taft of its owne,and as all creatures that have life, have a taft to relifh and diftinguifh of that which is good for them from that which isoffenfiveifo wherefoever fpirituall life is, thercislikewifeataft futabletothe fweet relifh that is in fpirituall things* God fliould Iofe the glory of many excellent creatures, if there were not feverall fenfes~to difcerne of feverall goodneffes in them : fo if ihere were not a taft in the foule3we could never delight in God,and his rich goodnefle in Chrift. Taft is the moft neceffary fence for the prefer- vationof the creature, becaufe there is neareft application in taft, and that we fhould not be de- ceived in taft,we heare,fee,and fmell before,and if thefe fenfes give a good report of the objed, then wetafteof it, and digeft it, and turne itinto fit nourifhment : fo the fpirit of man after judge- ment of the fitneffe of what is prefented,tafts of ir^delights in ir, andisnourifhedby it. There is an attra&ive drawing power in the fou!e,where- by every memberfucksthatoutofthefood that is convenient for it:fo the foule drawes out what is well digefted by judgement, and makes it its owne for feverall ufes. The chiefe thing that Chrift reqoireth, is a j good ftoraackc to thefe dainties. j The meanes to procure an appetite. We are | F 4 nrft Shr. III. Hcb, i.j. ( Omnk vita gu* ftu ducitw. I. 78 Eat 0 friends yDrinke. S br. III. jfirftto befenfi ble of fpirituall wants and mifery. The PafTeover lamb was eaten with fowre herbs r fo Chrift crucified, relifheth beft to a fouleaffe- i fled with bitternefTe of fin. Whilft men are rich | in their owne conceit,they goc empty away ; the duties and performances they truft too, are but husks,windy empty chaffqfwelling is not kinde | noutifhment. That which hinders the fharpneflfe of the fto- macke^are cold defluxions^that dull and flat the edge of it : So upon plodding upon the world,; cold diftillations drop upon the foule, and take away the favonraad defire of heavenly things. Thefe things fill not. There is both a vanity of; emptinefTe, and a vanity of (hort continuance in if* % s» them. Why fhonldwe lay out our money 3 fpend our time, our wits, our endeavour fo much about them^this makes fo many ftarvelings in religion, j Befides, there be other noyfbmc affections to i be purged ,as i P#.2. i. which breed a diftaft and difaffeftion to fpirituall things $. as malia and guile,8cc* How can Chrift be fweet to that foulc unto which revenge is fweec. Exevcife quickens appetite. Thofe thatexer- cifcthemfelves unto godlinefTe, fee a need of fpirituall ftrengthtomaintaineduty. Adullfor- malift keeps his round, and is many yenres after where he was before 5 fees no need of further growth or ftrength. A Chriftian life managed as itfhould be indeed, as it hach much going out, (fo it muft have much camming in, it will not els (be kept up.Thofe that have a journey togoe,will Eap 0 friends \Drinke* I 79 \ Ion. 5. z 7, Rom.u.x. refrefh themfelves for afterward, left they faint Ser.IIL by the way. Company likewife of fuch as labour for that Blefcd food that enduretb U) life eternally provoketh to fail too as the reft doe, cfpecially if they be equall or go beyond us in parts ; for vvc will rea- fon with our felves, have not I as much need as i theyaif thefe things be good for them, then they j are good forme? Thus Saint iWforetelleth, that theexample 'of the Gentiles ihould provoke the Iewes to !come in, and tafte of the Banquet Chrift hath provided for both. Efpecially this fliould ftirus upearneftlycotakcourpartin that Chrift hath provided \ becaufe we know not how foone the table may be taken away : when men fee the difhes in removing3though before they have dif- courfed away much time of their fupper, yet then they will fall frefh to it. We know not how long wifedome will be inviting of us,it will I be our wifedome to take our time, leaft we put \ off fo long, as wifedome her felfe laughs at our | deftru&ion, and a famine be fenr3 of all famines the moil miferable , a famine of the Word,and then we may pine away eternally without com- fort. Chrift will not al waies ftand inviting of us, if we will none of hischeare, others will, and ft)all,when we (hall ftarve. Let this draw us on, that we fee here Chrifts hearty and free welcome, the gracious look that we are like to have from him.Me counts it an ho- nour, fincehc hath made fuch rich provifion/or us ./. 8o Sfi». III. i Kin«4.^< Phil.4.7. Eat Ofriends}Drinke, us to take parr, and for our pnrt (hew our unwil- ling neffe, that fuchfreckindnefle fhouldbere- fufed. We cannot honour his bounty morcthen to feed liberally of that he liberally fets before 11?. We arc glad to perceive our friends upon in- vitation to thinke themfelves welcome. Let us open our mouth wide, fince Chrift is fo ready to fill it, wc are not ftreighrnedinhislove, but in our own heans.The widdotves oylefailednot till her veftels failed. We are bidden to delight in the Lord,and in whom (hould we delight,but where all fulnefle is to be had to delight in i Our fpirits are not fo large as thofe blefled comforts are, which we arc called to the enjoyment of. If the capacity of our foules w^re a thoufand times lar- ger , yet there is fo large a fea of comfort in Chrift, as they are not able to comprehend it : A taftc of thefegood thingsbreed j$y unfteakable, and peace that faffeth underHattding^hdx will the ! fulnefle doc i This taftc we feele in the ordinan- ces will bring us to that fulnefle hereafter. O let us keep our appetite for thefe things which are fo delightfull,fo futablc to the foule. How great is that goodnes which he both layes up for here- after,and layes out for his, even herein this life. In fomcagesof the Church, the feafts that Chrift hath made have been more folemneand fumptuous then in other, thereafter as Chrift hath been more or lefle dearly and generally manifefttd.At Chrifts firftcomming there wasa grenterfeaftthen before ; becaufc the riches of Gods love in Chrift were theft laid open, and the pale V I Eat 0 ft tends, Drinke? pale of the Church was enlarged by the com- S raing in of the Genti!cs:fo will there be a royall feafi whcnthelewesfhallhe converted. Blefed^-v. tl.cn frail thofe be that jh all be called to the Supper] of the Lamb. Suppers are inthsend of the day, ! and this Supper (ball be f urnifht towards the end oftheworld. Bttthen will be the true magnificent fupper, when all that belong to Godselcflion flul) meet *ogether,and feed uponthat heavenly Manna for ever • then there will be nothing but marrow it felfe5and wine withoutall dregs y in all our con- tentments here,there is fome mixture of the con- traryjthen nothing but pure quintcfTencc. In the meane time he lets fall fome Manna in this our wildernefle,he lets us telifh that now -y if will not putrifie as the other Manna did, but endure, and j | make us endure for ever. Its the true bread of life. Marke how Chrift drawes his Spoufe on to drinke,and drinke abundantly^thereis no danger of taking too much : where the fpring is infinite, wecan never draw thefe welsdry, never fucke thefe breads of confolation too much, and the I more ftrong and chearf ull we are, the better fer- vice we fhall perforrae,and the more accepted : delight is as fugar3fweet in it felf, and it fweetens all things els*The joy of the Lord is our ftrength. j Duties come off more gracefully, and Religion is made more lovely in the eyes of all, when it comes forth in ftrength and GheerfuInes,Chrifts houfe-keeping is credired hereby, Inmr Fathers houfe is plenty enough. When the Martyrs had. drunkvl j 82 Eat 0 friends fOrinke. SbiwIH Lflk. i ?. x Cor.*.9.r lPfaI.75.*' drunke largely of this wine, it made them forget friends5riches,honours,lifeitfelfe : thejoyftir- red up by it; carried them through all torments. If any be hindred by conceit of un worthiness if affedtcd deeply with it,let them confider what kind of men were compelled to the banquet, the | blind, the lame. See a lively picture of Gods mercyintheexampleofthePr^^^, he feares fharp chiding, and the Father provides a rich ban- o i not hate them(&\lh David)tkat hate thee. There ismutuall love of one another for their owne lakes ; in flat- tery men love themfelves moft % irifemblancr love others,but all is in reflexion to themfelves. There isliberty which isthelife of friendship, there is a free intercourfe between friends, a free opening of fecrets : fo here Chrift openeth his fecrets to us, and wc to him, we acquaint him with the moft hidden thoughts of our hcarts,and wc lay open all our cares and defires before him: thus Abraham was called Gods friend, and the Difciples Chrifts friends. It isthe office of th£ Spirit to revealc the fccrets of Chrift heart to us concerning ourownc folvation $ he doth not re- veale himfelfe to the world. In f riendfhip there is mutuall folace and com- fort one in another. Chrift delightcth himfelfe in his love to his Church, and his Church de- , lighteth her felfe in her love to Chrift. Chrifts delight was to be with the fons of men, and ours is to be with him* In friendfhip there is a mutuall honour and re- Jpcft one of another 5 but here is fome difference in this friendfhip ; for though Chrift calls us friends> and therein in fome fort brings himfelfe down to us, yet we muft remember that this is a friendfhip of unequal$:Chrifts honouring of us is his putting honour upon us* our honoring of hirt* ) is I 83 S*a.IlT. 1 PfrLijf.n J*4_ Seh.UL Ifleep. , is the giving him the honour due to kti name. This \ friendfhip muft be maintained by due refpeS on our parts. As he is our friend.fo he is our King, and knows how to correct us if we forget our di- {tence.Ifheherefeemetoufeushardly>itis that he may ufe us the more kindly after : hefufFcrs> much for us, therefore we may well allow him the liberty of feafonablecorre&ing ofus." He that infpireth friendfhip into others, will undoubtedly keep the lawes of friendfbip him- felfe, will count our enemies his enemies. The enemies of the Church (hill one day know chat the Church is notfriendlcfle. And as his friendfhip is fweet,foconfhnt in all ! conditions ,- he ufeth not his friends as we dot flowcrs,regardthem onely whenthey are frefh ; j but he breeds that in us, that may make us fuch as he may ftill delight in us : if other friends faile (as friends may faile ) yet this friend will never faile irs:If we benotailiamed of him, he will ne- ver be afhamed of us. How comfortable would our life be,if we could draw out the comfort that this title of ^/Waffoordeth : It is a comfortable, a fruitfully ecernall friendfhip. 1 jleepfiut my heart waketb. Here the Church cxprefTeth a changeable pafTageof her fpirituall condition, after Hi: had recovered her felfeout of a former defertion,ex- prefTed in the beginning of the third Chapter, and enjoyed a comfortable intercourfe with Chrift, now (he falleth into i deeper defertion and temptation, from the remainder of corrup- tion ? ! Ifleefr tion getting ftrength. The Church now falleth afleep, then was awake in the night, and fought I her beloved 5 here is no prefent awaking, no fee- 1 ' king$there no mifufageby the watchmen as herey j I there fhefindeth him morcfpeedily5here(hefals j ficke with love before Chrifls difcovereth him- Ifclfe. j Before we come to the words,obfeive in ge- jnerall^ I That t be ft ate oft be church and every C hi Hi an is IjhbjecJ to (pirituall alterations. 1 he Church isal- 1 waies beloved \offoufe,a friend^hui in this one ftate : there falkth cue variety of changes. No Creature fubjed to fo many changes as man • from a ftate | of innocency he fell into a ftate of corruption 5 from that he by grace is reftored fo a ftate ot '\ grace,and from grace to glory,where his condi- ! tion fhall be as Chrifts now is, end as the heaven j the place is, altogether unchangeable. And in ] that ftate ot grace, how many intercourfes be jthere, the foundation of Gods love to us, and 1 grace in us alwaies remaining the fame, otfee? be- I Ioved,for eve? beloved. Wefee here after a feaft the Church falleth ' :>{\?ep:SeeitinJbrabam.fomimesftrongtnfaith, ifomtimes fearfull. David femetimes (tending, j jfomtimes failing, fomtimes recovering hirofelf, ' |& ftanding fafter/omtimes uiumyhmgytbe Lord \is the light of my countenance, whom fiall Ifeare • ! fomtimes againe, IflntUenedayfallby the bands of j Saul. In the verv fame Pfalme he begins with, \ Rebuke me not in thy wrath, and "ends ffi(h/Aj/pij ye 85 5er. III. 1. 2. Obferv, I, Pfal. t7-i. i Sam. 2 7, 1, PfaU. 86 ljleep: ■) The Reafon. Ohfrv.l. K Sbr.III. \] e wkkedMiatjhough zealous , yet after flies fir bis life. So lob Jeter ,fometimes refolttte and vaU- 4#f,otherwhile finks for ft are. The ground is by reafon of variety of out- ward occurrences working upon the diverfity of \ principles in us,nature and grace,both nature and i grace are alwaies adive in us in fome degree, i when corruption gets ftrength, then we finde a I ficke ftate creeping upon us, and lofe our former frame. It's with the foule as with the body, in a certaine peripd of time it gathereth ill humours which breake out into aguilh diftempers at length : fo thereliques of a fpirituall difeafe not j carried away, will ripen and gather to a head. This (hould teach us when we ate well to ftudy to keep an even courfe, and to watch over the fiift (lirrings 5 and likewifeif we fee fome une- vennefle in our wayes, not to cenfure our felves I or others over-harfhly. Exa& evennefle is to be * driven after here, but to be enjoyed in another world. 2. Wee fee by comparing the ftate of the Church here with the ftate of it in the third Chapter,that where corruption is not throughly purged3and acarefull watch kept over the foule, there after a recovery will follow a more dange- rous diftemper, corruption will notonely ftriv; for life,but for rule. If there had been a through reformation in the Church after ht r former trou- ble,and a through clofing with Chrift ,fhe would not thus have fallen into a more dangerous con- dition. We fee Dtvidin his latter times fals to nnm- mmbring of the fcofle $ and Samfjen after he had done great fervices for the Church, at length fhamefully betrayes his ftrength^and he that had ruled others,fubmits to be ruled by a bafe drum* petJwts for not through repenting for his run- \ ning from his calling, fals after to quarrell with God himfelfe. It is the beft therefore to dealc throughly with our hearts, clfe flefh unfubdued will owe us a greater fhame3& we fhall difhonor ourewne beginnings. Yet this is the comfort, that this will oecafion deeper humility and ha- tred of finne in thofe that are Gods, and afafter cleaving to God than ever before, as we fee in the Church hererafterwards grace will have the bctteratlaft. 3, We may obfervc the ingenuity of the Church in laying open her ownc ftate. It is the difpofition of Gods people to be ingenuous in opening their ftate to God, as \x\DmidyNthemi- Thcrcafonisthus: 1 • By a free and full confeffion we give God the honour of his wifedome in knowing of our own condition fecret and open, we give him the honour of mercy that will not take advantage againft us, the honour of power and authority over us>if he fhould fliew his ftrength againft us. We yeeld unto him the glory of all his chiefe prerogatives: whereupon Iofhuah moveth ^Acban to a free confeffion, My forgive glory to God. 2. We fliame Satan, who fir ft takes away fhame of finning, and then takes away (hamefor 1 G fin* 87 Ser.IIL Obftrv.}, tf> 88 Ser.III. J Jleep, Qux ttt repre hendis}ego ntrc fin, he tempts us not to be afhamed to do that we ■ are afhamed to confefle : fo we by filence keep Satans counfell againft our owne foules. If we accufe our felves.we put him out of office, who is the acenfer of the brethren , 3. We prevent likewife malicious imputati- ons from the world. <^0#**anfwercd roundly and well when he was upbraided with the finnes of his former age : what,thou (faith he) findeft fault with,I have condemned in my felfe before. 4. This ingenuous dealing ealeth the foule> giving vent to the grief c of it: whiles thearrowes head flicks in the wound it will not heale : Sinne Fcrrumin vw.'-J unconfeffed is like a broken peece of rufty yron in the body , it muft be gotten out, elfc it will by rancklingandfeflring caufc more danger. It is like poifon in the ftoniacke,if it be not prefently caft up it will infed the whole body.Is it not bet- tertotakefhame to our felves now, than to be afhamed hereafter before Angels , Devils and 1 Men^Howcarefull is God of us3 by this private I ' way to prevent future fhame i 5. This faithfull dealing with our felves is oft a meanes of prefent delivery out of any trou- ble, David inthc 32* Pftlme 4. was in a great di- ftemperbothof body and fpiric ; hismoifture was turned into the drought of Summer. It is thought he made this Pfalme between the time of his fin and his pardon. What courfetaketh he? I faid( faith he)that xsjrefelvedtoconfeffe my fny and thou forgave ji the iniquity of my fin. Upon a free and full,a faithfull, and ingenuous confe/Ti- I on, Ifleep. on, without all guile of ftirit, he found cafe pre fently both in foul and body.Tbe caufe of Gods fc vere dealing with us, is, that we fhould deale feverely with our felves.The beft tryall cf Reli- gion in us,is by thofe adions whereby we refleft on our felves,by judging and condemning of our felves-,for this argueth a fpirit without guile. Sin and fhifting came into the world together. The fubtilty ot proud nature, efpecially in eminency is fuch, that finncs may pafle for vertues$becaufe finnc and Satan are alike in this, they cannot en- dure to appeare in their owne colour and habit; and fo thofe that oppofc it fliall be accounted oppofers of good, if his guile of Spirit hath no bkffednefe belonging to intake heed of it. 4. Marke further one figne of a graciousfoule, to be abated for kfferdefe&s, fleepineflfeand in- difpofition to good. One would thinke drowfi- nefle were no fuch great matter 5 O but the church had fuchfweetacquaintancewithChrift, that every little indifpofition that hindered any degree of communion was grievous to her. You fhallhavea/#dW, a Saul, anenormious offender confeffe great fals that gripe his confeience ; all fbattbecaft up, that the confeience being dis- burdened may feele a little eafe : But how few have you humbled for dulncfTe of fpirit, want of love,of zeale5and cheerfulneflein duty:This ac- companied with ftrife againfl it, argues a good fpirit indeed. A carnall man is not more humbled for groffe fins, than a gracious Chriftian for wants in good G 2 adions, Ser. III. ' so ! Sbr.III. Ifleep? a&ions, when it is not with him as it hath been, j and as he would.Thereafon is, whf re there is a cleareand heavenly lighr^therc lefler motes are difcernable : and fpirituall life is fenfiblc of any obfttu&ion and hinderance. This goeth in the world for unneceflfitry nicety : the world ftrai- nethnot at thefe gnats : Butthofe upon whofe hearts the Sun of Righteoufneffc hath fhined, j have both a cleare fight and a tender heart. \ To come tothe words \J fleef\ The Church fetchetha comparifon from the body-to ex- preffe the ftate of the foule. It is one ufe of our body to help us in fpirituall expreflions. Whilft the foule dwelleth in the body, it dependeth much in the conceiving of things upon the phan- tafie, and the phantane upon the fenfes. Wee come to conceive of fpirituall fleep by fleepof the body, which we are well enough acquainted with. The Church ,as (he confifts of a double princi- ple, flefhand fpirit mingled together in all parts, as darknefle and light in the twilight and daw- ning of the day.-fo here (he expreffeth her condi- tion in regard of either part, fo far as fhe was car- nail, (he flept, fo far as (he was fpirituall,flie was awake. Inthismixtcondition,the fleflifor theprefent prevailed, yet fo as the Spirit had its working, \JheJlept,bi4t her heart waked. . | The words containe a confcffion J fleep, and a Icorredion, but my bedrtwaketb. She hath a dou- ble afped ^ one to the i\\,her (leepiiipfhe other to her 1 fleep. 5» i her good, her heart infime degree awaked. The S e r . III. Spirit of God is a difcerning Spirit, it difcove- reth what is flefh and what is Spirit. Sothat we muft not conceive this fleep to be that dead fleep all men are in by nature, nor to be that judiciall fleep , that fpirit of (lumber which is a further degree of that naturall fleep, to which God giveth up fome as a feale of their defperate condition;but here is meant that fleep that arifcth out of the remainder of corruption unfubdued, andnowisherein the Church pre- vailing over the better part.FIefh and Spirit have both their intercourfe in us as, Mofes and Amalek had : unlefle we ftand upon our guard, the flefh \ will get the upper ground, as we fee here. The beft are no further fafe than they are watchfull. For the cleare underftanding of this, obferve fomecorrefpondency in the refemblance, wher- in too much curiofity is lothfome and poftill- like, and calleth the mind too much from the kernelltothefhell. Bodily and fpirituall fleep rcfemble each the other in the caules, intheeffeds3andinthe dan- ! ^erousiflue. There/em* b lance between bodily aid f}i- rituattjleep. I. The fleep of the body commeth from theob- ftru&ionand binding upof the fenfes by vapours which arifeout of the ftomacke : fo there be fpi- rituall fumes of worldly cares anddefires that obftru&the fenfes of the foule 5 therefore our bleffed Saviour counts it a fpirituall furfetting, j when the foule is oppreffed with care about the j world ^luftsbring the foule a bedrProfperity is a ; Luk.21.j4. G 3 ftrong I 9* SlR.III. 2. 6. 2. 1 Qeep. i — =- . 1 -i ' * ' (Irong vapo jr, if it overcome not the braine, yet it weakenech ic as (Iron* wac crs doc. Sec it in So. iomm himfclfe. The Difciples fell aflcepinthe garden when they were oppreffed with heavi- ness and forrow, which paflions will have the [like cffe& upon the foulc. Sleep arifeth oft from wearinefTcand want of fpirits : fo there is a fpirituall wearineflearifing from difcouragements, and too much expence of theftrengch of the foule upon other matters, upon impertinencies that conccrnc not the beft ftate of the foule. Some are brought afleep by mufickerfo many by filtering enticements and infinuations of others joyning with their ownc flattering dc- ccitfull hcart>are caft into a fpirituall flcep. Sleep arifeth from want of excrcife, when there is a ccflation from fpirituall exercife about the proper obje& of it,there followeth a fpiritu- all flcep.Exercife keeps waking. Sleep arifeth oft from cold difeafes,as Lethar- gies, from cold grofTe humors ; cold, earthly, grofle affedions about the things here below5be- numme the foule, and bring it into a heavy > drowfie^cepy temper. Sometimes deep is caufed by fome kind of poyfon, efpecially thepoyfon of Afpes which kils in flccping : and doe not finfull delights doe the like to the foule^infcnfiblcevils are the moft dangerous evils. <, Otherwhile flothfull yawning company dif- pofe to fleep, there is no more ordinary caufe of fpirituall 1 JJeep. fpirituall fleep, than converfing with fpirituall fluggards,that count it a high point of wifcdomo not to be forward in Religion. Thefc formall proud pcrfons, as they arc cold themfclves, fo they laboui tocaft water upontbe heatof others. Nay thofe that are other wile good, if declining in their fit ft love, will encline others to afellow- fhipin thefame fecure temper, left they ihonld be upbraided by the vigilancy of others. They are alike in the cffe&s. Men difpofed to be aflcep deftre to be alone, Thofe like-wife that arc difpofed to take a fpirituall nap, will avoid company , cfpecially of fbch as would awake them, They will hardly endure rowzing meanes. Men will draw the curtains and fliut out light, when they mean to compofe themfclves to reft. So when men favour themfel ves in fome wayes not allowable, they arc afraid to be difquicted by the light ; light both difcovcreth, awakcth, andftirsupto working: And men when they arc loth to doe what they know, arc loth to kaow what they fhould doe. They thatjleep, pep in the flight. o^/ijOthcrwifc a good King, fhut up the Prophet in prifon for doing his duty : Much of the anger that menbeare againft the word layd open to them, is becaufe it will not foffcr them to flee p quietly in their fins. Such as will fuffer them to live quietly in their finnes,they arc the quiet and hotieft men. There cannot be a worfe figne than when men will not endure wholfome words, it is a fignethey arc in an ill league with G 4 that 93 Sit.nr. i. 2. I Thcf.j .7. 54 lfleep: 3 Ifa.i9-8. Pfal.nj.5- -.■■■■■ ■ ^ , w — ■ ■ ■ a_ l -.,,,,. , ■■■>■!■ Ser.III. (that they (hould above all wagewarreagainft* In deep phantafie ruleth,and dreames in phan- ta(ie;men in deep dreame of falfe good, and for- get true danger. Many cheiifli golden dreames , drcame of mear,and when they awake,their foule isempty. Vaine hopes are the dreames of waking men, as vaine dreames are of deeping and carnallmen, whofe life is but a dreame. In d^ep there is no exercife of fenfes or moti- on : asthen men are not fenfible of good or ill,, they move neither to good or ill : xMotion fol- loweth fenfiblenefle : what good we are not fen- fible of, we move not unto. Hence deep is of kin to death, for the time depriving us of the ufe of all fenfes ; and a fecure profeflor in appearance differs little from a dead profeflbur^bothofthem areunaftive in good^and what they doe,they do it without delight, in an uncomely and unaccep- table manner,unbeleeming the ftace of a Chrifti- an. It is all one to have no fenfes, and not to ufe them ; we may fay of men In this deepy temper, as the Scripture fpeaks of Idols, they have eyes and feenot>eares andhcare*ot,£cc* So likewife they are alike in danger : In deep the precioufeft thing men carry about them, is taken away without refiftance;and they are rea- dy to let loofe what they held fad before, were it never fo rich 3 Jewell. And it is fo in fpirituall ■deepinede 5 men fuflfcr the profefiion of the truth •to be wrung from diem without much with- ;ftanding 5 and with letting fall their watch, let I foul Ifleep. Ser.III. io. fall likewife, if not their grace,yet the exercife of their graces, and are in danger to be robbed of all. There is no danger but a man in fleep is faire for3and expofed unto :Sifera was flaineafleep,and ijhbofhetb at noone day : and there is no temptati- 2 Sam.4.7. on, no finne, no judgement, but a fecure drowfie Chriftian is open for ; which is the ground of fo oft inforcing watchfulnefTe by the Spirit of God in the Scriptures. As fpiriruall deadnes of fpirit isa caufe of other fins, fo likewifeitis a punifh- ment of them^God powreth a Spirit ofdeadjleep I ik.*9 upon tm»$ andclofetbup their eyes, till fome heavy judgement falleth upon them 5 and how many carnallmenneverawakein this world, till they awake in hell i No wonder therefore that Satan labours to cad men into a dead deep all that he •can, and deludesthemwithdreamesof a falfe good,that their eftate is good,and like fo to con- tinue, that to morrow fhall be as to day, that no danger is neare , though Gods wrath hangeth over their head, ready to be revealed from hea- ven. Thus wee fee how the refemblance holds. Sometpply this to Con ft amines time about three hundred ycares after Chrift, when the Church upon peaceand plenty grew fecure5and fuffered EGclefiafticall abufes to creep in.Religion begat plenty, and the daughter devoured the mother. This made the Writers of the Ecclcfiaftical! Stories to queftion, whether the Church hath more hurt by open perfection, orpeace, whenj one Thcodor l.f, 1 p6 Ser.III. Aug id Ianu- ar.Epift.i 19. Tolerabilior ful£ornm con- ditio q'JiM no$r*> Si too tempoie bxc diccbai (0 fapiens Attgu* flint) qu':dn$- ftra tevipeflate dixijfts? Gcr- fon dc vic.fpi* ritual. Si tenerentur in fuo rigor e ^max- ima pars Eccle- fudemarttur. I flcep. one Chriftian undermincth and rageth againft another. Humane inventions were fo multiplied, that not long after in o^£*y?wtt time, hecom- plained that the condition of the Icwes was more tolerable then theirs^forthough the Jcwes were under burdens, yet they were fuch as were impofed by God himfelfe, and not humane pre/imp- tiws. But Gcrfin many hundred yeares after in- creafeth his complaint. If (O ^u^nfiinc) thou faidftthusinthy time, what wouldcft thou have faid if thou hadft lived now? when men (as a toy taketh them in the head) will multiply burdens. And he was not afraid to fay ,rhat the number of humane confticutions was fuch, that if they were obferved in rigour, the greateft part of the Church would be damned. Thus whileft the husbandman flept, the envious man Satan flept not, but few'd his teares. Thus Popery grew up by degrees, till it overfpread the Church^whilft the watchmen that fliould have kept others awake, fellafleepthcmfelves. And thus we an- fwer thePapifts, when they quarrcll with us about the beginning of their errours. They aske of us when fuch and fuch an hcrefie began : wc anfwer, that thofe that (hould have obferved them, were aflecp. Popery is a rayftery that crept into the Church by degrees under glori- ous pretences. Their errours had modeft begin- nings. Worfliipping of Images arofe from refer- ving the pi&urcs of friends, and after that were brought into the Church. Invocation of Saints I arofe from fome of the Fathers figurative turning ofl I lfleep. ofthcir fpeechto fomethat were dead.Tranfub- (lantiation had rife from fome tranfeendent unwary phrafes of the Fathers. The Papacy it felfe from feme titles of the Romifh Church and Bifhop. Nothing in Popery fo groffe, but had forae fmall beginnings, which being negle- &ed by thofe that Ihould have watched over the Church, grew at length uofufferable. No won- der ifthePapifts be caft into a dead fleep,they have drunke too deep of the whores cup. They that worfhip Images, are(asthe Scripture faith) like unto themjhey have eyes and feenot>$cc.They cannot difceine of their errours, though they be never fo ridiculous and fenfleffe, as prayer in an unknowne tongue,and fuch like. And upon this ftate of the Churcb,Iet us addc this caution. If the beftmenbefo prone to deep, then we cannot fafely at all times build upon their judge- ment. The Fathers of the Church were not al- way es awake.There be few of thcm,but in fome things we may appealc from themfelves dee- ping, to themfelves waking. The beft having fome darkneffeleft In their underftandings, and fome lufts unfubdued in their affcdlions, may write and fpeak fometimes out of the worft part and principle that is in them5as well as out of the ! beft,when they keep not clofe to the rule. j When our adverfaries prefle us with the au- thority of Fathers, we appeale to them where they fpeake advifedly, and of purpofe. When they were not awaked by heretickcs,they fpeak fome- I 97 Ser. III. A Cautioa. $s I fleep. imufunt no/tri, in multu vary, in minimu ve- flri. Wh. j Ifa.7'5?- Sbr.III. Ifometimes anworthily, and give advantages to Fatrcsinmax-\hexcuc\LCS that followed. It is the manner of our adverlaries to make the unwarrantable praftife of the ancienter time a rule of their pra&ife, and the doubtfull opinions of the ancients their own , grand tenets. Wherein in both they deale unfafe- ly for themfelves, and injuriously towards us, ! when we upon grounds in fome things difient, which liberty (oft when they (hould not) they will take to themfelves. But howfoever this fleepy condition agreeth tothe former times of the Church, yet I wifli there Were not caufe to apply it to our felves, in thislatter age of the Church, wherein many of the ancient herefies are revived $ and befides,the evils that accompany long peace, take hold of us, and will prevaile too far if we doe not rowze up our felves. The Church is in the Common- wealth, and ufually they flourifh and fall toge- ther. When there is a fleep of the Church, for the moft part there is a fleep of the State. A civill fleep is, when in grounds of danger there is no apprehenfion of danger, and this fleep is a pu- nifliment offpirituall fleep, when with Ef brain* a State hath^r^ haires^ and knoweth it noty when judgements abroad will not awake men $ when noife and pinching will not awake, the fleep muft needs be deep. The whole world almoftisj in combuftion round about us, and many coun-' tries thought themfelves as fafe a little before I their troubles, as we now thinke our felves. If feare of outward dangers will not awake, then fpi- . Ifleep. fpiritual dangers will not^s being more fecret & . not obvious to fenfe.No wonder then if few will belecve our report of the fearefull condition of wicked men in the world to come. A man may be ftartled and awaked with outward dangers that is fpiritually fottifhjbut he that is careleffe of outward danger, will be regardleffe of what we fay in fpirituall dangers. The feare of danger may be the greater, when (as it was amongft the Iewes) thofe that fhould be watchfull them- felves, and awake others, in ftead of awaking, rocke the cradle, and cry, peace, peace, theTemple cf the Lord, the Temple of ythe Lord ; yetwemuft never forget to be mindfull with thankfulneffe for peace,and the Gofpell of peace, which yet by Gods blefling wcenjoy, alwayes fufpcSing thereadinefle of nature to grow fecure under the abundance of favours,and fo to blefle our felvcs in that condition. i . Now we know that flcep is creeping upon us, bycemparing our prefent condition with our former , when we are in a more wakefull frame, when the graces of Gods Spirit were in exer- cife in us.If we differ from that we were,then all is not well. 2. Compare our felves againe with that ftate and frame that a ChrifUanfhould be in;for fome- times a Cbriftian goes under an uncomfortable condition, all the dayes of his life, fo that he is not fit to makehimfelfe his patterne. The true rule is, that defcription that is in the word of a j waking and living Chriftian, what fhould a man i be, 99_ Sbr.III. Signes of a flecpy ftate. ; I Sbr.III. A&s 9.59. be, take him at the beft,the varying from thar is afleepyeftate5visforinftance,A. ChrifHan fhould walked the Comfort of the Hely-Ghojl> live and walke by faith, he fhould depend upon God, and refift temptations. Faith fliould worke by love, and love to our felves fhould move us ro honour our felves as members of Chrift,to dif- \ daine to defile our felves by finne : our hope if it be waking will purge us and make us futablc to the condition we hope for in Hca ven,and the Company wee hope to have fellowfhip with there. 3. Again>!ooke to the examples of others that ; are more gracious. I have as many encourage- mentsto be thankfull to God,and fruitfull.-They enjoy no more meanes then I, and yet they abound in aflurance, are comfortable in all con- ditions: I am downeina little troubIe,fubjeoffcr this to thy King^ faith the Lord by Malady -.When* man comes drow- fily to God, to facrifice, to heare, to pray, &c. Offer this carriage to man, wil 1 he take it at thy hands < Oh the mercy of our patient God, that will endure fuch fervicesas we moft frequently performe ! by this indifpofedneffeto duty more or lefTe,may we difcover our fleepinefle* 5. When the foule begins to admire outward excellencies, when it awakes much to profits, pleafures and honours, when men admire great men,rich men, great places, the ftrength and fat of the foule is confumed by feeding on thefe things, fo that when it comes to fpirituall things it muft needs be faint and drowfie. By thefe and the likefignes,le he works ftrongeft upon the fancy, when the foule is fleepy or a little drowfie. Thereisnoman that comes to grofFefins fud- denly.but he fals by little and little,firft to flum- \ ber,and from (lumber to fleep,and from deep to fecurity, and fo from one degree toanother::it is the inlet to all finnes, and the beginning of all danger ; therefore the Lord takes a contrary courfc with his, when he would preferve a ftate or pcrfon, he plants in them firft a fpirit of faith to beleeve that there is fuch a danger, or fuch a good to be apprehended , upon watching and going on in a courfe befitting that conditioned then faith(if it be a raatrer of threatening)ftirs up feare,which maketh Hp care and diligence. This is Gods method, when he intends the prefcrva- t ion of any. 2. A man in his deep is fit to lofc all,a fleepy hand lets any thing goc with eafe. A man hath grace and comfort, he lets it goe in his fpirituall fleepinefle,grace in a great meafure,and the fenfe and comfort of it altogether. A Chriftian hath alwayes the divine nature in him that workes in fome degree 5 yet notwithftanding in regard of his prefent temper and feeling, he may be in fuch 1 fleep. fuch a cafe, that he fliall differ nothing from a re- probate 5 nay, hee may come to feele more then any ordinary wicked man feeles whiles he lives in the world, as divers good Chriftians doe. And all this,through their carelefnefle,that they fuflfer themfelvcs to be robbed of firft begin- nings, by yeelding to delights, company and contentmentsjfeedingtheirconceitswithcarnall excellencies, fo favouring corruptions, and flat- tering, that that is naught in them, they lofe the comfort of all that is good : who would doe this for the gaining of a little broken deep? I fay,bro- ken fleep ; for the better a man is, the more un- quietly (hall he fleep in fuch a ftate3he fliall feele ftartlings and frights in the midft of his carnall delights if he belong to God , 3. Befides,God meersthem with fome crof- fes in this world5that they fhall gaine nothing by it. There is none of Gods children that ever gai- ned by yeelding to any corruption, or drowfi- neffe,though God faved their foules.lt is alwaies true, a fecureftate is a furefore-runnner of fome great crofTe,or of fome great finne. God cannot endure fuch a temper of foule, livelefTe and un- feeling performancesand facrifices, to him that hath given us fuch encouragements:It muft needs be diftaftefull to God when we goe drowfily and heavily about his worke. Curfed is be that doth the worke of the Lordntgligently, if it were to fheath hisfword in the bowels of his enemy, to | which man is exceedingly prone, yetifitbenot done with diligenceand an eye to God,a man is curfed in it. H 4. And Ser. III. Icr.48.10, to4 1 (leep. Sbr.III. 4- Luk.1.74. : 5- 4. And it is an odious temper to God 5 for doth not hee deferve cheerfull fervice at our hands? hath hebeenawilderneffctous i doth he not deferve the marrow of our foules * doth not his greatnefTe require it at our hands, that our fenfes be all waking^and doth not his mercy ! deferve,that our love fhould take all care to ferve him tha: is fo gracious and good to us * Is it not the fruit of our redemption to ferve him without feare in holineffe and righteoufnefTe all the daies of our lives? 5. It is a ftate not onely odious to God, but irkfometo our owne fpirits;the confeience is ne- ver fully at peace in a drowfie fta:e,or in dro wfie performances. Likewife it is not gracefull to others, it breeds not love in them to good things, but diflike. Carnall men, let them fee a Chriftian not carry himfelfe waking as he fhould, though they be a thoufand times worfe themfelves, yet notwith- (landing they thinke it fhould not befo, fucha courfe doth not fute with fo much knowledge and fo much grace. Let a man confidcr, wherefore God bath gi- ven the powersof the foule and thegraces of the Spirit, are they not givenfor exercife, and to be imployed about their proper obje<5h i A man is not a nun. a Chriftian is not a Chriftian when he is not waking ; he i'o far degenerates from him- felfcyas he yeelds unro any unbefeerning carri- age. Wherefore hath God given winndtrflaft- W/#g,butto conceive the beft things : wherefore havei 1 Jkep* have wc judgement ^ but to judge aright between the things of heaven and earth ? wherefore have we love planted in us, but to fet it on lovely ob- je&s? wherefore faith, butto truft God over all ? wherefore hatred but to fly ill ? wherefore have | we affedfronsjaut for fpiritual things? When ther- fore our affe&ions are dull3and lofe their edge to thefe things, being quick only to earthly things. What a temper is this * how doth a man anfwer his Creation>the ftate of a new Creature? Wher- foreare all graces planted in the foule, as faith and love,and hope and patience $ but to be in ex- ercife,and waking;to havethefe, and to let them fleep,and lie unexercifed, fo faraChriftianfor- getsbimfelfe, and is not himfelfe^a Chriftian as a Chriftian, that is, in hisrighttemper fhould be in theaftand exercifeof what is good in him, upon all occafions,as we fay of God, he is a pure A#,becaufe he is alwaiesin working. The Spi- ritof God isapure A<3,inwhom isnofufFering, but all a&ion, about that that is fie for fo glorious a nature : So it is with the fpirit of a man, that hath the Spirit of God • he is in a&,in exercife,in operation : As the Spirit is more or leflfe in him, fo he is more or lefTe in operation, more orlefTe fruitful!. Whata world of good might Chrifti- ans doe, if they were in a right temper 5 what a deale of ill might they efcape and avoid that they lie in,if they would rouze up their foules to be as Chriftians fhould be,and as their foule and J confciencetelsthem, they ought and might be, j did they rightly improve the meanes they have, j H2 THE 105 See. Ill, r 1 io6 Ser.IIII. The fourth Sermon * Cant. V. Ver. II. ljleepjbutwy heart wakes ,&c. He words as ic hath been (hewed, combine a confefton^i fleep, and a Correction, my heart tvaketh. The confeflion hath been hand!ed5now ^Ifomething of the corre&ion , or exception. t you know includes the whole foule, for the underfianding is the heart, an under- Handing heart. To lay things up in our hearts, there it is memory, and to cleave in heart is to i cleave in will. Torejoycein heart, that is, in the | 'ajfetficn, fo that all the powers of the foule, the inward man (as/W calleth it ) is the heart. IjleeVybut my heart tvaketh. Indeed,the Church might have faid, my heart fleepeth,but my heart waketh 5 for it is the fame faculty, the fame power of the foule, both in the flate of corruption, and of grace, in which the lfouleis,asinthetwy-lighr, \v*£ cannot fay, this is J light, 1 fleepjbut my heart wah th. Obferv. i. light,and that is darkneffe,becaufe there is fuch a mixture. In all the powers of the foule there is fomethirg good, and fomethirgill, fomething fltfli,and (cmethingfpirit. The heart was ailcep, and likewife was awake* / (leep, but my heart wa ketb. You fee here then firit of all in this corre- dion, That a Chriftian hath two principles in hinvhat which is good, and t hat which is evill, whence iffueth the we*knefle of his s&ions and affefiions : They are all mixed,as arc the princi-> pies from which they come forth. We may ob- i ferve further, ThataChriflian man may know j Qkfov^ how itiswithhimfelfe, though he be mixed of ; flefh and fpirit ; he hath a diftinguifhing know- ledge and judgement, whereby he knowesboth the good and evill in bimfelfe. In a dungeon I where is nothing but darkneffe, both on the eye j that fhould fee, and on that which fhould be j feen,he can fee nothing; butwherethereisafu- j pernaturall principle, where there is this mix- j ture, there the light of the Spirit fearcheththe darke corners of the heart i A man that hath the Spirit knoweth both, he knowcth himfelfeand hisownc heart. The Spirit hatha light of its owne, even as Reafbn hath, how doth Reafon |know what it doth i By a refledl A& inbred in )the foul.Shall a man that is naturall refL<5t upon his ftate, and know what he knowes, what he thinks, what he doth, and may notthe foule that is raifed to an higher eftate know as much i un- doubtedly it may. Btfides,we have the Spirit of God, which is light, and felfe-evidcncing, ic H j fhewes oS But my heart w«ketb% I SE R, Hll. flicvvcs unco us, where it tSj andwhatitis. The Hmtiedifer. work of the Spirit may fometimes be hindered, | mng mrhj of aS in times of temptation , then I confcfTe a man i the sprit c$m- looke wholly upon corruption, and fo-mi- wrupel \ ftake himiclre, in judging by that which he lees prefent in himfelfe, and not by the other princi- ple, which is concealed for a time from him. I But a Chriftian, when he is not in fuch a tempta- tion, he knowes his owne eftate, and can diflin- guifh between the principles in him, of the flefh and Spirit;grace and nature. I Againe we fee here, in that the Church faith, * but my heart waktth, that (he doth acknowledge there isgcodaswellasevill : As theChurchis ingenious to confeffe that which is amiffe,//fo/>, j fo (lie is as true in confefling that which isgood in her kWe-jbntmy heart rvaketb, which yeelds us another obfervation. Wee fliould as well acknowledge that which is good , as that which is evill in our hearts. Becaufe we muft not bearc falfe witneffe (as not againft others) much leffe againft our felves. Many help Satan theaccofer,and plead his caufe againft the Spirit their Comforter, inrefufing to fee what God feeth in them .We muft make con- fcienceof this, to know the good as well as the evill;though it be never fo little. To come in particular, what is that good the ^novUJgethin Church hercconfciTeth, whenfhe faith, that her ^Z^t heart mhth < Shein her flcepy cftate,firft hath \aj7tep. I her judgement found in that which is truth of [_ 1 perfons, Obfcrv.%. i I , What toe ; Church ac- But my heart waketk ioj> perfons,things,aBdcourfe$XhrifHan$arenotfo! Ser. IIII.j benighted when they flcep, or given up to fuch j a reprobate judgement, as that they difcerne not | differences : rhey candifcernethatfuchare ina: good way, and fuch are not ; that fuch meanes j are good, and fuch are not : A Chriflian oft] timesis forced to doe worke out of judgement^ in cafe his affc&ions are afleep or diftra&ed, and ! fuch works are approved of God, as they come from aright judgement and convi&ion, though theevillof them bechaftifed. But all is not in the judgement. The childe of God afleep hath a working in the will,choofing the better part which he will cleave too3hc hath J 4cboUeof good remain netb in the wilt a generall purpofe topleafe God in all things-, and I j no fetled purpofe in particular for to deep thus : \ anfwerable to his judgement therefore he choo- j I feth the better part and fide5he ownes God, and i his caufe,even in cvill times, cleaving in refolu- j tion of heart to the beft wayes, though with weaknefTe. Take David in his fleepy time between his re- pentanc€,and his foule finne : If one flionld have asked him what hethoughtof the waiesof God, j and of the contrary, he would have given you ] an anfwer outof found judgement thus and thus: ! If you fliould have asked him what courfehe would have followed in his choice refoiution and purpofe^ he would have anfwercd favourly. Againe, there remaineth affedion anfwerable j ' to their judgement, which though they findc, L~ and fcclc it not for a time, it being perhaps fcat-'\ rclhjuJg^nt, H 4 tered, I Thy retake iffefliWtVi- no I Ser.IIII. 1 fleepjbut my heart waketb. 4. Confeience Prov.15.1 5. How the con^ fcienceina ftzepy temper is f^no^ne to be arrive* ' z Sam.24, x Sara.15. , ._. tered> yet there is a fecretlovetoChrift, and to his caufcand fide, joyned with joy in the wel- fare of the Church and people of God, rejoy- cinginthe profperity of the righteous,witha fe- cret griefe for the contrary. The pulfts will (beat this way, and good affc&'ons will difcover * i themfelves, take him in his flecpy eftate, the i judgement is found in the main, the will, the af. - fe&ions, the joy, the delight, the forrow,this is an evidence his heart is awake. The confeience likewifcis awake^the heart is taken oft times for the confeience in Scripture, a good confcience(called a merry heart) it acQnti- nuall feaft. Now the confeience of Gods chil- dren is never fo (kepy, but it awaketh in fome comfortable meafure, though perhaps it maybe deadedina particular ad, yet notwithftanding there is fo much life in it, asupon fpeech or con- ference, &c.therewill bean openingof it, and a yeelding a: the length to the flrength of fpiritu- allreafon, his confeience is not feared • David was but a little rowfed by Nathath yet you fee how he prefentlyconfefled ingenioufly that he had finnediSo when he hadnumbredthe people, his confeience prefently fmote him ; and when he j refolved to ki/I Nabal and all his family, which was a wicked, and carnall pa{fion,in which there was nothing but flefh ; yet when he was flopped by the advife, and the difcreet counfell of ^Abi- gail, we fee how prefeiltly he yeelded. There is a kind ofperpetuall tendernefle of confeience in Gods people ; all the difference is, of more, or leiTe. And i But my heart waketh. in And anfwcrable f othefe inward powers is the outward obedience of Gods children^ in their fleepy eftate 5 theygoe on in a courfe of obedi- ence, though deadly and coldly, andnotwhh that glory ihat may give others good example, or yeeld themfelves comfort , yet there is a courfeofgood duties,his ordinary way is good, howfoever he may ftep afide5 his fis may be fleepy when his eftateis waking. We muftdiftin- guifh between a (late and a fir, a man may have an aguifh fit in a found body .-The ftate ofa Chri- ftian isa waking ftare in the inward man -y thebie courfes he falleth into are but fits out of which he recovers hi mfelfe. Whence for ufe, let nsmagnifie thegoodnefle of God, that will remainc by his Spirit, and let itftay toprefervelife infuch hearts as oursare, (o prone to fecurity and fleepinefle, let it put us in mind of other like mercifulland gracious do- ings of our God for usjthat he gave his Spirit to us when we had nothing good in us 5 when it met with nothing but enmity, rebellion, and in- difpofednefTc : Nay, confider how he debafed himfclfe and became man,in being united to our fraile flefh after an admirable nearnefle, and all outofmercytofaveus. If fo be that Satan fliall tempt us in fuch occa- sions, let us enter into our ownefeules, and fear ch the tmhof Grace, our judgement, our wils, our con- ftantcourfeof obedience, and the inward prin- ciple whence it comes, thatwc may be able to ftand in the time of temptation. What upheld , the (Ser.IIH. I 5. I So they retainej alfo a com J to) , vtedience. That tve mufjt diftinguijhbe* \ itveen (late? \ andfits. Vfiu Vf*2. Ill I But my heart waketbi Obferv. i Pet.r. Mat. 2 6. Ssr. Hll.^heChurchjburthisrcfl^aflbythehclpofthe- ; Spirit,thar fhewas able to judge of the oood3 as well asof rhe ill . Thus David, The defires of our foxls aretoward thee^nd though all this have be- fallen us, yet have we not forgotten thy Name., P/i/.44-*c.Thiswil inableustoappealeto God asPeter, Lordthonknorveflllovethee^ it is an evi- dence of a good cftatc. CM] heart waketh. Gods children never totally fall from grace, though they fleep,yet their heart is awake. The Prophet Efay fpcakingof the Church and chil- dren of God,//i.6. 13. faith, Itjhallbea* a tree, as j an oake who fefub fiance is in them, when they cafi their leaves. Though you fee neither fruit, nor leavcs,yetthereislifein the voot/The feed remains in them>\h£xc is allway a feed remaining, it is an immortall feed that we are begotten by. Peter when he denied his Mafter, was like an Oake that was weather beaten, yet there was life (till in the root : For queftionleifeP^r loved Chrift from his heart. Sometimes a Chriftian may be in fuch a poore cafe as the fpirituall life runneth all to the heart,and the outward men is leftdefti- ] ,tute : As in wars,when the enemy hath conque- red the field,the people run into the City 5 and if 1 they be beaten out of the City they run into the j Caftlerthegraceof God fometimes failes in the outward adtion, in the ficld,when yet it retireth to the hearten which fort it is impregnable, c#/y heart waketh. When the outward manfleeps, andthereare, weake Bu$ my heart Ktaketh. weake dull performances, and perhaps a&ions armffetoo,yet not withftanding/£f ^Airf waketh : As we feein a fwound or great fcares, the blond fpirits and life, though they leave the face and hands,&c. yet they are in the heart. It is faid in the Scripture of Euticbus, his life is in him ftill, though he feemedte be dead. As Chrift faidof La* zarus, fo a man may fay of a Chriftian in his worft ftate, his life is in him ftill,he is not dead, but fleeps^tf heart waketh. This is a found Do&rine and comfortable, agreeable to Scripture, and the experience of \ Gods people, wemuft not lofc it therefore 5 but make ufe of it againft the time of temptation. There are fome pulfes that difcoverlifeinthe fickeft man,fo are there fome breathings and fpi- ] rituall motions of hcart,that will comfort in fuch times. Thefetwo never faile on Gods part, his /*w,which is unchangeable,and his gracea fruit of his love ; And two on our part,the impreffion of that love, and the gracious worke of the new creature, chrisi never dies (faith the Apoflle) as he never dyes in himfelf (after his Ref urre&ion) fo he never dyes in his children, there is alwayes fpirituall life. The heart rpaketh. This is afecret of GodsSan&uary, onely be- longing to Gods people, others have nothing to doe with it 5 they fhall ever love God, and God will ever love them. TheApoftle,i c^r.14.8. faith, Love never failes. Gifts youknow fhal 1 be j abolifhed, becaufe the manner of knowing we now Ser.IIILi Similt. Ads 10.9. Ioh.Ii. Obfcrv, Vfe for comfort. £ U4 But my heart waketbm I S br. IIII. i now ufefhall ceafe> we fecthrotigh aglajfe,8ccJut \ love /ibideth. Doth our love to God abide for i ever, and doth not his love to us whence it com- 1 meth?oursisbutareflc<5iionof Gods love. Let us comfort our felves therefore in this for the 1 time to come,that in all the uncertainty of things in this life,we have to day, and lofe to morrow ; as we fee in Job, there is fomewhat a Saint may | build on that is conftant & unmoveablc. / am the Lord J change net, therefore ycufonnes of Jacob are not confumed. God fhould deny himfclfe (ask were)which he cannot do, and his own conftant Nature,if he fhould vary this way. k^A Chnfiiau is what hrs heart andimvard man is„ It is a true fpeech of Divines, GW 'and Nature begin there* \^irt begins with thc/*r*,and outward li- neaments, as hypocrifie, outward painting, and expreffions : But grace at the Qenter 3 and from thence goes to the circumference $ And therefore the Church values her felfe here by the difpofition, and temperof her heart. IhusI am for my outward carri3ge,&c. I flee f, but my he art that waketh. Therefore let us enter into our confidences andfoulesforthetryallof our eftates, how it is with our judgements : Doe wee allow of the wayesof God, and of the Law of the inward man i How is it with our affe&ions, and bent to good things i How with our hatred5our zeale? Is knot more for outward rhings,then for inward? We know what Iehn faid to Ionadab^ when he would have him into his Chariot, Is thine heart as \ I' But my heart waketb. asminejhencmetome ? So faith Chrift,is thine heart as mine, then give me thy hand, butfirft God mud have our hearts* and then our hands : A man otherwife is but a Ghoft in Religion, which goes up and downe without a fpirit of its owne, butapi<3ure3 that hath an outfide, and is nothing within. Therefore efpecially, let us looke to our hearts, oh that there were fuch an heart in this people (faith God to CMojes) t&feare me alrvayes for their good. This is it that Gods I children dtfire, that their hearts may be aright fet. Wajh thy heart 0 Iertsfa!em{(aith the Prophet) fiomthy wiekednejfe&c. Indeed all the outward man depends upon this;therfore Satan,if he can get this fort,he is fafe,&fo Satans Vicar. It was a watch-word that was in Gregory 13. his time, in Q^JLli&abeths dayes, My fin, give me. thy hearty diffemble, goe to Church, and doe what yon will,butD4 mihi cor, be in heart a Papift,and goe where you will. God is not content with the heart alone (the Devill knowes if he have the heart,he hath all : But God,as he made all, both foule and body, he will have all)but yet in times j of temptation,thechiefe tryall is in the heart. And from hence, we have a maine difference between one Chriftian and another. A foun^ Chriftian doth what he doth from the heart, he begins the worke there. What good hedoth,he loves in his heart firft, judgethit to be good, and then he doth it. An Hypocrite doth that he doth outwardly, and all owes not inwardly of that good he doth 5I he1 Sb*.IHiJ Heb. II. i 1 \\6 But my heart waketb% S ir, IIII. he would doc ill, and not good, if it were in his choice. The good that he doth is for by-ends, for correfpondence,or dependancc upon others, or conformity with the times, to cover his de- Cgnesunder formality of Religion, thathe may notbe knownc outwardly, as he is inwardly, an Atheift, and an Hypocrite. So he 'hath falfe aymes, his heart is not dire&ed to a right marke; But it isotherwife with Gods childe,\vhatfoever good he doth,it is in his heart firft : Whatfoever ill he abftaines from, he doth it from his heart, judging it to be naught^therefcre he hates ir, and will not doe it.Here is a maine difference of the Church from all others, It wakes in the heart, though the outward man deeps : Butother mens hearts flecp5when they wake,as you know fome men will walke and doe many things in their deep. An Hypocrite is fuch a kind of man, he walks and goes upanddowne, but his heart is afleep5he knowes not what he doth5nor doth he the thing out of judgement, or love, but as one afleep(as it were) he hath no inward affe&ion un- to the things he doth. A Chriftian is the contra- ry 5his heart is a wake, when he is afleep. Another difference from the words you may have thus. A Chriftian by the power of Gods Spirit in him, is fenfible of the contrarieties in him, complaines, and isafliamedforthefamej but an Hypocrite is not fo, he is not fenfible of his flecpintffe;/7?^({aith the Church) fo much as the Church faith {he flept, So much [he did not Jleep i for a man that is afleep, cannot fay he is afleep3 But my hem wafatb. 5 afleep,nor a dead man that he is dead : So fane m be faith he is afieepJ he is awake. Now the Church confeffcth that (lie was afleep, by that part that was awake in htv,other men doe not complaine, are not fenfible of their fleepinefTe and flutn- bring,but compofe themfelves to (lumber, and feekedarknefle, which is a friend of deep, they would willingly be ignorant, to keep their con- fciencc dull,and dumbc as much as they can»that it may not upbraid them. This is the difpofition of a Carnall man, he is not fenfible of his eftate, as here the Church is. Kyi waking [late is a bltfedftate* The Church you fee fupports and comforts her felfe,that (lie was waking in her inward man, that (lie was happy in that refpe&.How (hall we doe to keep & preferve our foules in this waking condition, efpecially in thefe drowfietimes? i . Propound unto them waking confederations, What caufeth our deeps, but want of matters of more ferious obfervationfNone will deep when a thing is prefented of excellency more then or- dinary. To fee and know, andthinkeofwhat a ftate we are now advanced unto in Chrift, what we (hall be ere long, yea the fearefull eftate we fhould be in, if God leave us to our felves i A ftate of aftonifliment, miferable and wretched, beyond fpeech, nay beyond conceit. Thus did the bleflfcd foules in former times exercife their thoughts,raife and (Urre them up by meditation, that fo they might hold their foules in a high efteeme of thebeft things5and not fuffer them to fleep. SaTTniL Obferv. &*.'#. Aafo. I. LMeanej, Is to propound waging confi- derations. i'8 But my heart waketbm Sbr.IIII. Heb. ii. x dnfideratio* LuV.19.42. Mac.15.57. Iohn 5. 3 Cmji deration 2 Cor. j. 1 1. deep. We never fall to deep in earthly and car- nail dclights,till the foulc let its hold goe of the beft things,and ceafeth to thinke of,and to won- der at them. What made CMofes to fall from the delights of Egypt < hefawthebafeft thingsin Religion were greater then the greateft things in the Court, yeainthe World. He eflecmed 'there- \ proach of Chrifl better then the great eft treafures of Egypt. Make the heart thinke of the jhortnefie, and vani- ty of thisltfe^ with the uncertainty of the time of our death ; and of what wondrous confequenr it is to be in the (late of Grace before we die. The uncertainty of the gales of Grace that there may be a good houre5 whichifwepaflc, we may never have the like againe. As the Angell descended at a certaine houre into the poolc of Bethefda, when thofe that entred not immediately after, went away ficke asthey came : So there are cer- taine good houres, which let us not negled, this will helptokeepus waYmg.Theneceffity of Grace, and then the free difpenfing of it in Gods good time, and withallrheterrourof the Lords day, Remembring (faith Saint Paul) the t err our of the Lor d J labour toftir up al men&c. Indeed it fhould makeusftirreupour hearts, when we confider theterrour of the Lord, to thinke that ere long we fhall be all drawne to an exa<5t account, be- fore a ftridl, precife Iudge 5- And fhall our eyes thenbefleeping and carelefle? Thefe and fuch likeconfiderationsoutoffpirituallwifedomewe fhould propound to ourfelves, that fo we might have. But my heart waketb9 have waking fowles, and preferve them in at ighrS temper, r The foulc is as the obje& is that is prefented t™ \ it, and as the certainty of the apprchenfioo is of jthatobjed. Itconduceth much therefore to the awakening of thefoule to keep faith awake. It's not the greatneffe alone,but the prefence of great things that ftirs us^now it is thenature of faith to ] make things powerfully prefent to the fou!e;for it fets things before us in the word of Jehovah, that made all things of nothing, and is Lord of his word, togive a being to whatfoever he hath fpoken. Faith is an awakening Grace, keep that awakc,and it will keep all other graces waking* When a man beleeves,that all thefe things (hall be on fire ere long, that HeavenznA Earth fhall fall in peeces, that we fliall be called to give an account,before that time we may be taken away. Is it not a wonder we ftandfo long, when Ci- ties, ftone wals fall, and Kingdomes come to fudden periods i When faith apprehends, and fets this to the eye of the fou!e,it affefts the fam e marvelloufly ; therefore let faith fet before the foul fosne prefent thoughts according to its tem- per 'y fometimes terrible things to awaken it out of its dulnefTe ; fometimes glorious things5P^- \mifes, and Mercies, to waken it out of its fadneffe, &c. When we are in a profperous eftate,let faith make prefent all the finnes and temptations that dually accompany fuch an eftate,as pride, fecu- rity,felfe-applaufe and the like : If in adverfity, thinke alfo of what finnes may befet us there, I this IIII.I m^/.i W(J^»gv Hcb.u, i 14 But my heart wdketb% S e r Jill, this will awaken up fuch graces in us, as arc futa '• '{luT^^ie to fuch an eftate, for the pre^ preventing of fuch J \ ^J*^* anc^ cemPtations^and fo keep our hearts in y^txercijetogodlinefic • then which, nothing will more prevent fleeping. l%MeAncs\ And withal \>labour for abundance of the Spirit of To MwJyjl God fox what makes men flcepy and drowfie?^ fnfrspmt^fWAMoffyirits, we are dull, and overloden with Gc^, groffe humors, whereby the ftrength finkes and failcs^Chriftiansftiould know,that there is a ne- ceffity, if they will keep themfelves waking, to keep themfelves fpirituall. Pray for the Spirit above all things, it is the life of our life,thcfoule of our foule. What is the body without the foul, or the foule without the Spirit of God «f even a dead lump. And let us keep our felves in fuch good wayes, as we mayexpedttheprefenceof the Spirit to be about us, which will keep us awake. We tnufl keep cur felves in as much light as may he-fox all fleepineflc comes with darknefle : Let us keep our foules in a pcrpetuall light,when any doubt or darke thought arifeth, upon yeeldtng thereunto comes a flcepy temper 5 flcepineffe in tbearfc£ions arifeth from darkneffc of judge- ment, the more wc labour to increafe our know- ledge, and the more the fpirituall light and; beames of it fhine in at our windowes, the better! it will be for us,and the more (hall we be able to! keep awake. What makes men in their corrup- { tions to avoid the Miniftery of the Word,or any thing that may awake their consciences * It is I the [ q.Meanes. To feep our felves in the light. i But tny bean waketb* I the defire they have to fleep3 they know , the more they know,the more they muft pra&ife, or clfetheymufthavea galled confcic nee: They fee Religion will cot ftand with their ends, rich they muftbe.and great they will be 5 but if they fuffer the light to grow upon them, that will telj them they muft not rife and be grear, by thefe and fuch courfes, A gracious heart will be defi- rous of fpirituall knowledge efpecialIy,andnot care how nearc the Word comes: becaufe they J ingeniously and freely defire to be fpiritually better 5 they make all things in the world yeeld ^to the inward man 5 they defire to know their owne corruptions and evils more and more, and therefore love the light 4s children of the light, andof the day,i Thefi.$t Sleep is a worke of dark- neffe,men therefore of darke and drowfie hearts defire darkneffe for that very end, that their con- fidences may fleep. Labour to freferve the fouleinthefcare of God*, becaufe feare isa waking affe<5Hon,yea one of the v?akc{u\\c&:¥or, Naturally we art more moved with dangers >then ftirred with hopes ; therefore>that af- fe&ionthat is moft convcrfant about danger, is the moft rowzingand waking afFe&ion. Pre- ferve therefore the feare of God by all meanes. It is one Character of a Chriftian,who3when he hath loft aimed all Grace (to his feeling) yet the feare of God is alwayes left with him 5 hefeares fin, and the reward of it ; and therefore God makes that awe the Bond of the New Cove- nant. I will put my feare into their hearts^ that they I 2 (hall 5 .Meanes. Icr.p.|9' i\6 But m? heart waketbi Ser.IIU. I Who arc the jhallnever depart fromms. One ChviRim is better then another,by how much more he wakes, and feares more then another. Of all Chriftians, beftcbrifiians., marjcC thofe are moft gracious, fpirituall, and . heavenly, that are the moftawcfull,andcarefull 1 of their fpeeches,courfes, and demeanors : ten- '■■ der,evenof offending God in little things. You (hall not have light and common oathes come ! from them^nor unfavoury fpeeches. Sometimes ! a good Chriftian may in a (late of fleepinefTe be I faulty fome way : But he growes in the know- ledge ofthe greatneffe of God, and the experi- ence of his ownc infirmities, as he growes in the fenfeof the love of God. He is afraid to lofethac fweet Communion any way, or to grieve the Spirit of God : Therefore, alwayes as a. man \ growes in grace >be growes in awfulnejfe>andinjea- , loupe ofbisowne eorrupti o ns. Therefore, let us pre- fcrveby all meanes this awefull affeSion, the | fear of God:Let us then often fearch the Sate of our own foules,our going backward or forward, how it is between God and our foules 5 how fit we are to die,and to fufter t how fit for the times ! that may befall us i Let us examine the ftate of : our own fouis,which wil preierve us in a waking eftate, cfpecially examine^our felves in regard of thefinnes of the place, and the times where i we live^ofthefinsof ourowneinclination,how ! we ftand afFefted and byafed in all thofe re- I fpefts, and fee how jealous we are of dangers in this kind. Thofe that will keep waking foules, mad. confider the danger of the place where they ' I But my heart waketb* \\7 they live,and the timesjwhatfinnesraigne? what finncs fuch a company as they converfe with arc ftbjcd unto, and their owne weakneffe to be lead away with fuch temptations^This jealoufie is a branc h of that f eare, that we fpakeof before, arifing from the fearching of our ownc hearts and difpofitions.lt is a notable means to keep us awake when wc keep our hearts in feare of fuch ftnnes as either by calling, cuftome, company, or the time we live in,or by our owne difpofiti- on we are moft prone too. There is no Chriftian, but he hath fome fpe- ciall finneto which he is more prone then to an other ,one way or other, either by courfeof life, or completion. Herenow is the care & watch- fulneffe ofaChriftian Spirit, that knowing by examination, andtryallof his owne heart, his weakneffe ,he doth efpecially fence againft that, which he is moft inclined to;and is able to fpeak moft againft that finne of all others,and to bring the ftiongeft arguments to difhearten others , frompradtifeofit. In the laft place, it is a thing of no fmallcoa- fequence, that we keep company with waking and faithfull Chriftians, fuch as neither fleep themfelves, ordoe*willingly fufFer any to fleep that are neare them. It is a report, and a true one of the fweating ficknes,that they that were kept awake by thofe that were with them efcaped j buttheficknefle I was deadly if they were fuffered to fleep. It is j one of the beft fruits of the Communion of I Sax. IIII- \ 6. (Meatus. The Commit* nion of Saints. i Saints, ! - ji8 i But my bean waketl\ Ser.IIH. • j _ Saints,and of our fpirituall good acquaintances 1 keep one another awake. Its an unpleafing worke on both fides : But we (hall one day cry out againftall them that have pleafed thcmfclves and us,in rocking us afleep, and thank thofe that have pulled us with fare our of fire, though againft our wils. Let us labour upon our owne hearts in the con- fcionable ufeofall thefe meanes5m their feverall j times and feafons, that wc may keep our hearts waking, and the more earneft ought we to be fromconfiderationofthe prefent age and feafon in which we live. j Certainly a drowfie temper is the moft ordi- nary temper in the world : For would men fuffer idle words> yea filthy and rotten talketo come from their mouthes if they were awake? Would a waking man run into a pit 1 or uponafwords point * A man that is afleep may doeany thing. What doc men rneane when they feare not to lye,difTemble,and rufli upon the pikes of Gods difpleafure i When they fay one thing and doe another,are they not dead i or take them at the beft, are they not afleep ? Were they awake, would they ever doe thus? Will not a fowle that hath wings avoid the fnare ?o0r willabeaft run into a pit when it fees it i There is a fnare laid in your Play-houfes, gaming-houfes, Common- houfesthat Gentlemen frequent that generally profeffe Religion,and take the Communion. If! the eye of their foules were awake, would they run in:o thefe fnares^that their owne confeiences tell But my hem mkttb. \ "9 tell them are fo * If there beany goodneffe in! Sbr.IIII j their foules, it is wondrous fleepy -y There is no1 man (even the beft) but may complaine feme- j j thing, that they are overtaken in the contagion of thefe infe&ious times $ they catch drowfie tempers (as our Saviour faith) of thofe latter times: Tor the abundance of iniquity. .the love of ma- ny fiall waxe cold. A chill temper growes ever \ from the coldnefie of the times that we live in3 wherein the beft may complaine of coldneffe, j but there is great difference. The life of many, we fee,is a continual 1 deep. Let us efpecially watch over our felves in the ufe of liberty and fuch things as are in them- felves lawful!. It is a blelfed ftate,when a Chri- ftian carries himfelfe fo in his liberty, that his heart condemnes him not for the abufe of that which it alloweth, and juftly in a moderate ufe. Recreations are lawfull,who denies it i Tore- frefh a mans felfe, is not only lawfall,but necef- fary. God knew it well enough \ Therefore hath al- lotted time for fleep,and the like.^ we mult not turne Recreationinto a Calling, to fpendtoo much time in it. Where there is leaft feare, there is mod dan- ger alwayes. Now becaufe in lawfull things there is leaft feare, we are there in molt danger. It is true for the moft part, Licitit primus om%es, j more men periih in the Church of God by the j abufe of lawfull things, then by unlawfull,more j by meat, then by poifon : Becaufe every man takes heed of poifon, being he knowes the ve- I 4 nome II o Ser.IIII. But my heart waketbt l nomeof it,buc how many men furfet,anddyeby meat i fo many men die by lawfull things^hey eternally perifh in the abufe of their liberties, more then in groffe fins. Therefore let us keep awake, that we may carry our fel ves fo in our Ii - . berties, that we condemne not our felves in the JtV*v?9iufcofthcm' Wewil1 conclude this point with chrifim. the Meditation of the Excellency of a waking I Chriftian, when he is in a right temper, he is an excellent perfon, fitforallafTaies, he is then im- pregnable : Satan hath nothing to doe with him, l for he (as it is faid) is thena wife man and hath bis I eyes in bis head^ he knowes himfelfe,hisftate,his | enemies5andadverfaries, thefnaresof Profperi- jty, and Advcrfity , and of all conditions^ &c. Therefore he being awake^ is not overcome of theevill of any condition, and is ready forthe good of any eftare. He that hath a waking foule, he fees all the advantages of good, and all the fnaresthat might draw him to ill. What a blef- fcd eftate is this i Inalhhings therefore wat:h:in all eftates,in all times^and in all a&ions.There is adanger in every thing without watchfulnefle. There is a Scorpion under every ftone (as the Proverbe is)a fnare under every blefling of God, and in every condition, which Satan ufeth as a weapon to hurt us. K^idverfity todifcourageus, Troftcrtty to puffe us up. When, ifa Chriftian hath not a waking foule, Satan hath him in his fnare 5 In Proftertty to be proud and fecure 5 In i^fdverfitie to murmure,repine,be deje<3ed/and call Gods Providence into queftion. When a Chriftian Mark. 13.57. r ft is the he is fie for all conditions to doe good J in thcm,and to take good by them. Let us therefore labour to preferve watchful] and waking hearts continually, that fo we may be fit to live, to die, and to appeare before the judgement feat of God 5 to doe what we fhould doe,and fuflfer what we fhould fuffer,being Squa- red for all eftates whatfoever. The fifth Sermon. Ca n t. V. Vhr. I I. It is the voice of my Beloved that knocketh, faying. Of en tome, my Stfter, my Love, my Dove, my Vnd( filed: For my head ts filled with derv^ and my locks with the drops oft he Night. Itherro by Gods afliftance, we have heard largely, both of the Churches fleeping, and Heart waking. What this peping, and Heart- waking is; How it comes, the tryals of thefe oppofite difpofitions ; of the danger of fleeping, and excellency of Heart-waking 5 and of the helps and means, bothtofhun the one, and pre- ferve 121 SbjuV. \ 1 i 122. It is the yoke of my Bchtved i S i r . V. (cwc the other. Now the Church having fo free- ly and ingenioullv confeffed what fhe could !againft her feIf,proceeds yet further to acquaint [us with the particulars in her heart- waking dif- 1 pofitton : Which were two-fold, flic heard and ditcerned the voice of her Beloved,\vho for all her !fltep,washer£e/0TW.f ftill, and more then that, fhe remembers all his fwect words and allure- ments, whereby he preffed her to open unto him, faying, open to me my Love, my Dove, my \ Vndefiled, which is fet out, and amplified with a further moving argument ofthofeinconveni?n-j ces Chrift had fuffered in his waiting for enter- itainmentin her heart. For my bead is filled with ■ den?) andmj locks with the drops of the night. All ' which aggravates her offence.and his rare good - nefle^ and patience towards miferable finners, fo to wait from time to time for admiifion into our wretched foules, that he may rule and governe them by his holy Spirit.Therefore we had great need to fhun thisfleepy diftemper of foul, which pfaLi* for the prefent fo locks up the ever lofting gates of our foule, that the King of glory cannot enter in^nd to firive for this bleffed heart- waking difpofiti- on/which may help us at all times to fee our dan- gers, and by Gods blefling recover us out of them,as here the Church doth at lengch,though firft fmaning and well beaten by the watch-men, | in a world of perplexities, ere (he can recover; the fence of her former union, and Communion with Chrift. I And furely, we finde by experience, what a woefull^ I that faocketb. woefull thing ic is for the foule3which hath once tafted how gracious the Lord is,to be long with- out a fence of Gods love:For when it looks upon finne, as the caufe ofthis feparation;this is for the timers fo many deaths unto it. Therefore the Churches experience muft be our warning- peece to take heed how we grieve the Spirit>and fo fall into this fpirituall fleep : Whereinyetthis is a good figne, that yet we are not in a defperate dead fleep,when we can with her fay, It ts the voice of my Belovedthat knocks, faying, \epenuntome,8cc. In which words you have, i. The Churches acknowledgement of Christs voice. 2. of his carriage towards her* i. Her acknowledgement 'is fetdowne here. It is the voice of my Beloved. 2. His carriage^ knocks38zc. wherein, 1. His Patience in fuff eying things unworthy and utterly unbefeeming for him. He doth notonelyj \knocke, hut he continues knocking, till his head was | filed with dew, and his locks with the drops of the night, 2. His friendly compellation, open to tnee my love, my dove, my undefiled. Loe here are fweet a&ionsjfweet words, and all to melt the heart of the Spoufe. , Firft, the Churches acknowledgement is to be j confidered, confefling, It k the voice of her Belo- ved. The firft thing to be obferved in this ac- knowledgement is3 That the Church however \ * fleepy 124 Sbr.V. Obferv% It is the yoke of my Belcved Ioh.io. lob i». ii. flecpy and drowfie fhe waS}yctnotwithftanding her heart was fo far a wake, as to know the voice of her husband. The point is this, That a chriftian foule doth know and may difecrne the voice ofchri?t,yca andthat even in a lazie.ftee- fy eft ate. But much more when in a good andlively frame. Gods Beleevcrs are Chrijls Jheep : Now my peep (faith Chvift)beare my voice. It is the eare-maike (as it were) of a Chriftian, one of the Characters of the new man, Tot aft e words by the eare (as lob faith)he hath a fpirituall tafte, a difcerning relifh in his eare, becaufe he hath the Spirit of God, and therefore relifheth what is connatural!, and futabletothe Spirit, Now the voice of Chrift j without in the miniftery, and the Spirit of Chrift ! within in the heart* are connaturall andfutablc each to other* And fureiy fo it \syThat this Is one way to difcerne ^uituTa %(te atme chriftian from an other ^even by a t aft in hea- in bearing. ring : For thofe chat havea fpirituall relifh, they can heare with fome delight things that are moft fpirituall. As the Heathen man faid of a medow, that fome creatures come to eat one fort of herbs : others another, all that which is fit for them^Men to walke therein for delight $ Allfor ends futable to their nature. So in comming to heare the Word of God ; fome come to obferve j the elegancy of words and phrafes 5 fome to* catch advantage (perhaps) againft the fpeaker, men of adevillifli tempered feme to conforme themfelves to the cuftome of the places they i live » Difference of Chiiftiani by a that knocketh. livein 5 or to fatisfie the clamours of a troubled confcience,that will have fome divine duty per- formed,elfe it goes on with much vexation. But every true Chriftian comes, and reliflieth what is fpintuall : And when outward things can con- . veigh in fimilitudes fpirituall things aptly to the I mindc, he reliflieth this not as elegant and plea- 1 fing his fancy fo much, as for conve/ghing the voice of Chrift unto his foule. So that a man may much be helpt to know his Hate in Grace, and what he is by hiseare : Itching eares x&mMy are fuch as are led with lufi, as the Apoftle faith, and they muft be clawed. They are fick and no- j thing will doWne with them, they quarrel! with I every thing that is wholefome (as they did with CManna)r\o Sermons will pleafe them,no bread is fine and white enough. Whereas indeed, it is I their owne diftemper is in fault. As thofethat | goe in a fhip upon the Sea 5 it is not the tolling* but the ftomacke, that caufeth a fickneffe, the choler within, and not the waves without : So the difquiet of thefe men that nothing will down with them, is from their owne diftemper. If Chrift himfelfe were here a preaching, they would be fureto cavillat fomthing, as then men did, when he preached in his owne perfon 3 Be- caufe they labour of lufts,which they refolve to feed and cherifh. Andagaine, Obferveit againftour Adverfa- ries ; Whatfaythey? How (hall we know that the Word is the Word of God i For this here- ticke faith thus, and this interprets it thus. This is l2? Se*.v. I n6 SfiR. V. It is the yoke of my Beloved Ioh.io. loh.a.io. is the common Objection of the great Rabbies amongft thcra in their writings, how we can! know the Word to be Gods, ccnfideiing there! arc fuch herefies in the Churchcs/md fuch con- trariety of opinions concerning the Scriptures read in the Churches. Even thus to objed & ask3is an argument and teftimony, thatthefe men have not the Spirit of Chriftjfor His {beef know his voice : who howfc- ever they cannot interpret all places of Scrip- j tare ; yet they can difcerne in the Scripture whac is futable food for them ; or in the unfolding of the Scriptures, in preaching, they can difcerne agreeable food for them, having a faculty to re- )c<5t that which is not fir for nourifhmenr, to let itgoe. As there is in nature pafTages fit for con- co&ion, and digeftion,and for rejedionrfo there is in the foulc to worke out of the Word, even out of that which is hardy yetwholefome, what is fit for the foule and fpirit. If it be caft do wne, it feeds upon thepromifesfor dire&ion5and con- folation ; and what is not fit nourishment that it reje£ts,that is,if it be of a contrary nature, hetero- 1 geniall. Therefore we anfvver them thus: That Gods fljeep heart his voice. That his Word left in theChurch(whenitis unfolded)his Spirit goes together with it, breeding a relifh of the Word ' in the hearts of people,whereby they are able to | tafte and relifli it ; and it hath a fupernaturall power and Majefty in it, which carries its owne evidence with id How ft all we know light to he light ? It carries evidence in its felfe that it is • light." that knocketb. n? i C0r.14.2j. &C«l\io.4j$, light. How know we that the f re is hot ? becanfe it j S e r . V. carries evidence in it felfe that it is fo. So if yon j aske, How we know the WordofGodto betheWord< ofGodHt carries in it felfe inbred K^Arguments and \ Charetfers, that the foule can fay none but this Word can be the Word of GodJ it hath fitch a maje/ly and power to caji downe, and raife up , and to comfort, and to direct with fuch power and majejly , that it carries with it its owne evidence, and it is argument enough for it. And thus we anfwer them .which they can anfwer no way,but by cavils. Gods jbeep hearethe voice of chrift. He fpeakes, and the Church un- derftands him, and a grangers voice they will not heart J oh. 10 .5. And indeed ,this is the only fure way of under- ftanding the Word to be of God,from an inbred Principle of the majefty in the Word 3 and a powerfull worke thereof on the foule it felfe,and an aflent fo grounded, is that which makes a found Chriftian. If we fhould askc what is the reafon there be fo m&nyjhatapoftati^efa/laway, grow prophane, and are fo unfruitfuUttndertheGof />*#.? notwithftanding they hearefo rauch as they doe$the anfwer is, their foules were never foun- ded and bottomed upon this, that it is the Word of God, and Divine Truth $ foastobeableto fay, I have felt it by experience, that it is the voice of Chrift. Therefore they fo foone Apo- ftatize, let Iefuites, or feducers fee upon them ; They were never perfwaded from inbred Argu- ments, that the voice of Chrift isthe Word of God:others from ftriftnefTegrow prophane,be- 1 caufe Why fomany Is sTr7v7 It is the voice of my Behaved Obferv. 1 caufethcy were never convinced by the power nndraajeftyofthetruthinit felfe $ and then in the end they defpaire, notwithftanding all the promifes,becaufe they were never convinced of the truth of them, they cannot fay Amen to all thepromifcs:Butthe Church can fay confident- ly upon found experience, It is the voice of my Be- lovedjkc. Againe, Whereas the Church faith here,// is the voicee of my Beloved, Sec. and knowes this voice of her Beloved,we may note, That the Church of Cod , and every chrifiian takes notice of the meanes that God ufeth for their \falvation. A Chriftian is fenfible of all thebleffed helps he hath to falvation.To a dead heart,it is all one, whetherthey have meanes or no meanes, but a j Chriftian foule takes notice of all themeanes. ( It is the voice of my Beloved that knocked, it feeth jCfariftinall. And marke what the Church faith moreover, It is the voice of my Beloved^ fhe acknowledged ftfansjeven at fa* ft to be beloved ofber$hox\$i fhe were afleep. ^aLILTJu '*Z!j ^° ^cn ^crc *s a diftin&ion between the fleep of M --.->. a Chriftian, and the dead fleep of another natu- rall man : Theoncwhenhe deeps. His heart doth not enely awake , hut it is awake to difcerne the voice of £hrifly£ can relifli in reading what is fpi- rituall and good, what is favoury, and what not. And likewife take a Chriftian at the worft,when he is afleep,he loves Chrift,he will doe nothing againft him. / can doe nothing (faith ?aul)againft the Adiflinttion betwixt Jleep in divers Cbri deadnejje in i naturzH man. that kvecketh. the truth, but fir the truth $ he will doc nothing againft the caufeof Religion, there is a new Na- ture in him,that he cannotdoe otherwife3he can- not bur love^he cannot finne with a full purpofe, nor fpeake againft a good caufe, becaufe he hath a new nature that leads him another way,Chrift is her Beloveds ftill though (hcjleep. Take a Chriftian at the low ft ^ his heart yearnes after Chrift. Acknowledging hira to behis£*/0iW,There is a conjugall chaftity in the foul of a Chriftian, holding firme to the covenant and marriage be- tween Chrift and it, he keeps that unviolable, though he may be untoward, fleepy, and drow- fie, yet there is alwaics a conjugall, fpoufe-like affc&ion./f is the voice of my Beleved,8zc. Now leaving the Churches notice of the voice of Chrift , We come to 0mfls carriage towards her. i. //*Jb?^to£,andthenwehave, 2. Hispatiencein that Carriage. tJMy head is filled mthdctv, and my lockes with the drop of the wght^&c. Here is Fatience and Mercy to endure this indignity at the Churches hand5to ftand at hercourtefieto comein,befides 3 .the ^Compilation, afterwards to be fpoken of. Thegcncrallobfervation from chrift s carriage, is this, That Chrififtiff de fires a further and further Qom^ munionmthhis Church Even as the true foule,that is touched with the Spirit, defires nearer and nearer Communion K with Ser.V. Obfetv. Obfcrv. *v Ser.V. h is the yoke of my Beloved That the caufe of Chrifis ftravgexe/fe to the church ii in our fclves. with Chrift.So he feeks nearer and nearer Com- munion with hisSpoufe,by all fanctified means; Chrifthach never enough ofthefoule-he would have them more and more open to him, our hearts are for Chrift, who hath the heaven of heavens, and the foule of a beleeving Chriftian for himfelfe to dwell in ; he contents not himfelf to be in heaven alone,but he will have our hearts. He knocks here, waits, fpeaks friendly and lo- vingly with fuch fweet words, I>ifcontiffuing of Religious exercifts doth \ wonderfully caufe chriftto withdraw himfelfe $ He makes no more love to onrfoules, whenwc neg- led the mcanes, and difcontinue holy exercifes, and religious company, when we ftir not up the graces of Gods Spirit,being this way negligent, it is no wonder that Chrift makes nomorelove toourfoulcs, when we prize and value not the Communion that fhould he between the foule j and Chrift5as we fhould. Whom have I in heaven \ hut thee f Thy loving kindnefte is better then life (faith thePfalmift) when we prize not this,it is juft with Chrift to make himfelfe ftnngc.Where \lcve is not valued andeftcemed, it is eft ranged \ and \for a while hides it felfe. So that thefe with other Icourfes, and failings, we may finde to be the ground and reafon of the ftrangencfTe between Chrift and the foule ; for certainly the caufeis not in him^for we feehere,he ufeth all meanes to J Lament, j. be entertained by a Chriltian hvXtJjeknocfo* \ You know what he fayes to the Church of j LaodfceayRcv.^2o. Behold I ft and at the door e and knocke. So here, It is the voice of my Beloved that kmcketh; therefore in fuch a cafe, fearchyour K 2 owne 1 ll It U the voice of my Bsh rvsd Shr.V. ' That Chrift owne hearts,where if thcrebe deadnefTe5and de- fertion of Spirit,lay the blame upon your felves, jand enter into a fearch of your owne wayes, and fee what may be the caufe. Now to come more particularly to Chrifts carriage here knocking at the heart of the fleepy Church. We fce,That Cbriji takes not the advan- 'adZntlge'anl **ge and forfeiture of the fins of his Church jo lea vt I forfeiture of the them altogether, but makes further and further love ^bfb" tothem, though the Church be fleepy, Chrift Rev. 3.10. continues knocking. The Church of Laodicea ! was a luke-warme,proud,bypocriticall Churchy yct,Behold (faith Chrift) I (land at the door e, and knocke, and it was fuch a Church as was vaine- I glorious, and conceited. I am rich, and want no- x things when Jhe w as poore^bltnd^ and naked. And , here he doth not onely ftand knocking, but he! withall fuffereth indignities, the dew to fall upon him, which we fhall fpeake more of hereafter. Chrift therefore refufeth not weake finners, he that commands, that we fhouldreceive him that is weake in the faith, and noteaft him off from our fellowfhip,and company^will he rejecft him that is weake and fleepy^No, what Father will pafte I by, ornegle&his childe for fome failings, and weaknefTes, Nature will move him to refpeft him as his childe. • Now Chrift is merciful! both by his office, and by his nature^our nature he tooke upon him, 1 Heb.r 17. 1 Ioh.4.16. that he might be a mcrcifull Redeemer. And thenasGodalfohe is love, God is love, tharis5 whatfoever God fhewes himfelfe to his Churchy that faocketb. Church,he doth it in love:\{ he be angry in cor- re&ing^it is out of love : If tJMercifulljx. is out of love: If he be Power full in defending his Church, and revenging himfelfe on our Enemies, all is love, God is love (faith John) that is, he fhewes himfelfe only in wayes, expreflions and chara- <9ers of love to his Church : SoChriflr^sGod, is all loveto the Church. And we fee the Scrip- tures alfo to fetout God as love, both in his Ef- fence, and in his Relations, i. In Relations of love to his Church,He is a Father, Kyis a Father fiftieth his childe,fo the Lord fifties them thatfeare him 5 and 2. alfo in thofe fweet Attributes of lcve,which are his EfTence3as vJtkc,Bxod^^6. When God defcribes himfelfe to CMofes after ; hisdcfiretoknowhim, in the former Chapter, Thou can It not fee me a&d live-yet he would make him know him, as was fit for him to beknowne, lehovah, lehovah, Strong, Cfrleroifull^ Gracious, Long-fujferwg&c* Thus God will be knowne in thefe Attributes of Confolation. So Chrift as God,isall love and mercy : Likewife Chrift as man, he was man for this end to be all love and mercy : Take him in his office,as lefus to be a Sa- viour, he carrieth falvation in his wings, as it is, itf*/,4.2.bothby Office,and by Nature. And here how excellently is the expreflion of Chrifts mercy, love and patience fet out i He hocks, my Beloved hocketh, &c. faying, He knocks for further entrance (as was fhewed be- fore) fome he had already, but he would have further: As you know we have divers rooms and K 3 places Ser. V. I lob. 4. 8. Pfal.ioj, Exod.34 6. Sbr.V. It is the Voice of my Belo rved Vow Chrift u at our hearts. I. By a voice. Sometimes loth by voice and knocking. places in our houfes^Thcrc is the court,the hall, the parlour, and clofet : The hall for common perfons, the parlour for thofe of better fafhion, theclofet for a mans felfe, and thofe that are in- > timate friends : So a Chriftian hath roome in his heart for worldly thoughts, but his clofet,his in- mod afre&ions, are kept for his inmoft friend Chrift,who is not content with the hall, but will come into the very clofet, he knocksthat we fliould open, and let him come into our hearts, into our more intimate affe&ions and love 5 no- thing will content him but intimatenefle, for he deferves it, as we fhall fee, he knocks for this end.But how doth hekmeke f Every kind of way :It is taken from thefafhion of men in this kinde ( God condefcending to fpeak to us in our own language) Somtimes you know {There is a knocking or calling for entrance by voicey when a voice may fcrve, and then there needs no further knocking. Somcrimes&tf^ voice andkwocking:\{v6\C£ will not fcrve, knocking conies after : So it is here, Chrift doth knocke, and fpeake, ufeth3 voice of his Word, and knocks by his workes, and both together fomrimes, whether by works of mercy or o?judgemeBt, he labours to enter intothe foule,to raile the fleepy foulethat ivay 5 he begins with mercy ufually. i.By mercies, AH the creatures and bleffings of God carry in them (as it were) a voice of God to the foule, that it •would entertaine his love* There goes a voice of j llove with every blefling. And the love,themer- : cy, \ V that knockePb, m Ser.V. Mi«ah *.p. 2. cy, and the goodnefTe of God in the creature, is better then the creature it felfe : As we fay of I gifts, The love of the giver is better then thegiftit felfe, SotheloveofGodinall his fweet benefits is better then the thing it felfe, and fo in that we have, there is a voice (as it were) intreatingusto entertaine God, and Chrift in all his mercies, yea every creature ( as one faith ) and benefit (peaks as it were thias to us ,• We firve thee, that thou mayeH ferve bitnfhat nude thee and us. There isafpeech(as it were) in every favour, which mercies, if they cannot prevaile, then come cor- retfionsfnhxch are the voice of God alfo : Heare the rod^ndhim that fmteth 5 but hath the rod a voice * Yes, for what doe corre&ions fpeake , but amendment of the fault we are corrected for < fo By t^e 1oi we muft heare the rod, all corre&ions tend to »huh hatha this purpofe, they are as knockings, that we ™tjeinw- (hould open to God and Chrift. And becaufe n l corrections of themfelves will not amend us, God to this kinde of knocking,adds a voice, he teacheth,andcorre&s togcxYizxMafpy is that man \fh4t thoHCOrrec$eB>andteacheJl out of thy Larv^fmh the Pfalmift) Corre&ion without teaching is to little purpofe ; therefore God adds inflation to corre&ion* He opens the confeience, fo that it tels us it is for this that you are corre&ed, and together with confeience, gives his Spirit to tell us it isfor this,or that you are corrected : you are too blame in this ; this you have done,that you (hould not have done : So that correftiws are K 4 knockings-y Pfal.94. £0. I Seh.V. Lev.i6.14. It is the Vo ice of my Behyved ■ Gol knocfgth by the good ex- ample* of others Luk.i*.2*?. iCor.io. 4. By buminifte' riaX knocking. Eph.4, Luk.10.17. knockings ; but then efptcially when they have inftruftion thus with them. They are meflfengcrs fromGod,both Bleflingsand Corrc&ions, they \mUnot away (efpecially corrections) till they have an anfwer, fortheyarefentof God, who will add feven times more^and if the firft be not anfwered, then he fends after them, he will be fure to have an anfwer,either in our Converfion, or Confu(ion,when he begins once. Many other wayes he ufeth to knockc at our hearts. The examples ofthofe we live among that are goedfhey call upon #*,The patternes oftheir holy life. The examples of Gods juftice upon others, are fpeeches to usjGod knocksatourdoorethen^ He intends our correction, when he vifics ano- ther, when if we amend by that, he needs not takeusinhand. But bdides all this, there is a more neare knocking, that Chrift ufeth to the Church, His mniJieriaB knocking, when he was here in the dayes of his flefli, he was a Preacher and Pro- phet himfelfe, and now he is afcended into hea- ven, he hath given gifts to men, and men to the Church, whom hefpeakesby to the end of the world , they a*e Chrifts mouth , as wee faid of the pen-men of holy Scripture 5 they were but the hand to write,Chrift was the head ro in- dice : So in preaching and unfolding the Word, they are but Chrifts mouth and his voyce (as it is faid of lohn) Now he is in heaven, he fpeaks by them 5 He that hearethyoujoearetk me 5 he that defpijeth yo»>de$ifetbmt. Chrift is either recei* ved that knocketb. ved or rejected in his Minifters5asit isfaid of No- ahs time yThe Spirit of Chrift preached in the day es asthofe foules are now in prifon for negle&ing the preaching of Noah^ i Bet.^ig. So the Minifters are Chrifts mouth, when they fpeake he fpeaks by them, and they are as Embaffadours of Chrift ( whom they faould imitate in mildneffe) We therefore as Em- Bajfadors befeech andintreat yon, as if chrift by us fhould fteake to you \fo weintreatyouto be reconciled unto God, And you know what heart-breaking words the Apoftle ufeth in all his Epiftles (efpecially when he writes to Chriftians in a good ftate) as to the Philippians, if there be any bowels of mercy jf there be any confolatien in chrift, then regard what 1 hyMofonemind. And among the TheffaUnimsJAz was as a Nurfc to them r So Chrift fpeakes by them, and puts his owne affections into them, that as he is tender, and full of bowels himfelfe , fo he hath put the fame bowels into thofe that are his true Mini- fters. He fpeakes by them, and they ufe all ktnde of meanes that Chrift may be entertained into their hearts. They raoove all ftones (as it were) fome- 137 ~ Ml I Mil 1 Sbr.V. i Cor. £.2© Phil. 1.2. x Tfaef.a.^, >^_ »38 Ser.V. It is the rvoice of my Belcved fometimes threatenings $ fometimes intreaties ; fometimcs they come at fons of thunder, fomc- tlmcswith the ffi/l voice of fweet promifes • And becaufeone man is not fo fit as another for all varieties of conditions and fpirits • therefore God gives variety ofgikstohisMinifters, that they may knocke at the heart of every man by their fevcrall gifts : For fome have more row- zing, fome more insinuating gifts, fome more 7^//,fome more Evangelicall fpirits, yet all for I the Churches good John Baptiji by a more thun- ' J dering way of preaching, to make way for Chrilt to come , threateneth judgement. But Chriftthen he comes with zBleJJedare thepoore Mat. 5.3. in Spirit y Blejfedare they that hunger andthirjl for Right emfneffe,8cc. All kind of meanes have been ufed in the miniftery from the beginning of the world. And becaufe of it felfe this miniftery it is a BytUsfirit. I dead letter ; therefore he joynes that with the Word, which knocks at the heart together with the Word, not fevered from it, but is the life of h^ohthe Sf iritis the life andfoukeftht Word ;and when the inward word, or voice of the Spirit, and the outward word or Mineftery go together, thenChrift doth more effeflu^lly knocke, and ftirup the heart. < Now this Spirit with fweet infpirations knockes, mooves the heart, lightens the under- (landing, quickens the dull aftcdiions, and ftirres j them up to duty, as it is, 7/4.20.21. ^And thine earesfhallheare a voice behind thee, faying, 7 huts the I thatknocketb. 6. The Conscience alfo tyiQcl&s* thy way,walke in it. The Spirit mooves us fweet- ly agreeable to our owne nature, it offers not vi- olence to us:But fo as in Ho(ea 1 1.4. Idrewthem by thecerds of a man 5 that is,by reafons and mo- tives befitting the nature of man,motivesoflove: So the Spirit together with the word3works up- on os,as we are men by rationall motives, fctting good before us : If we will let Chrift in togo- verne3and rule usjand by the danger on the con- trary, fo moving, and ftirringup our affe&ions: ' Thefe be the cords of a man. And befides his Spirit, God hath planted in us a Conference to call upon us, to be his Vicar, a little god in us to doe hisoffice,to call uponus,to dired us, checke, and condemn© us, which in great mercy he hath placed in us. Thus we fee what meanes Chrift ufeth here; His voice,works, and word, works of Mercy and of Corrections FfWtogether with his Spirit, and the conference, that he hath planted to be (as it were) a god in us, which together with his Spi- rit may moove us to duty. This A luflin fpeaks of, when he hkh,T>easinme,2>cc.Godfpdke in me oft, dndlknew it not^He meanes it of Confcience,to- getherwith the Spirit, ftirring up motives to leave his finfull courfes. God knocked in me, and I confidered it not. I cried, mot! 0, and modo, ' finemodo* I put off God, now I will, and now I will,but I had no moderation, I knewno limits. And whileft Chrift thus knecketb, all thethree Perfonsmaybefaidtodoeit : For as it is faid elfewhere, that God was And ts in Cbrifi reconci-y €cr.f.i9. ling in hit Con- fefjions. ' U i 140 --) It is the yoke of my Below ed Sek.V. line the. world,&c. For whatfoever Chriftdid,he A6l. zo. 16, Ioh.5. did it as anointed, and by office : And therfore I God doth it in Chrift, and by Chrift, and Co in fome fort God died in his humane nature when * Chrift died. So here the Father befeecheth, when Chrift befeecheth, becaufe he befeecheth that is fent from him, and anointed of the Fa- ther. And God the Father ftoops to us, when Chrift ftoops, becaufe he is fent of the Father, and doth all by his Fathers command and com- miflion. So befides his owne bowels,there is the Father and the Spirit with Chrift, who doth all by his Spirit, and from his Father, from whom he hath commiflion.Therefore God the Father, Sonne, and Holy- Ghoft knocke at the heart. Open to me my love, my dove, my wdefled, but Chrift Specially by his Spirit, becaule it is his office. But fome may obje&, Chrifi can open to him- felfeywby doth be net take the key and open, and make wayforhimfelfe? Who will knocke when be bath the key himfelfe? and who will knocke, when there Is none within to of en ? fhrifl can open to himfelfe >and we have no fee-will >nor power to open ? Bellarmine makes this obje&ion, and fpeakes very rudely,that he is an unwifemanto knocke, where there is no man within to open ; and that if Chrift knocke, and we cannot open, it is a de- lufion to exhort to open,and that therefore there feifa and bid:] muft needs be free- will in us to open. m 9pm. M TheAnfweris: Firft, Chrift fpeakes to the 17ir.P°mr t0\ Spoufe here, and fo many fuch exhortations are given 1 ObieU. Anfa. Wh Chrift be hath porper to open to him- thatknocketfa \ given to them that have the Spirit of God alrea- dy, who could by the help thereof open : For good and gracious men are moved firft by the ! Spirit, and then they moove$they are ovc?8cc. we may take further no- tice, That the heart of a, £hriftian is the houfe, and Temple of Chrijl. Hee hath but two houfes to dwell in ; the Heavens ,and the heart of an humble broken-hearted Jinncr. How can Chrifi come into the foule f He comes into the heart by his Spirit 5 It is a fpeciall entertainment that he lookes for : open thine eares that thou may eft heare my word: thy lave, that thou may eft love me more : thy joy, I that thou mayeft delight in me more : open thy I whole foule that I may dwell in it. A Chriftian ! fhould be Gods houfe,and a true Chriftian is the true Temple of God. He Jeft the other two 1 Temples therefore, but his owne body, and his Church he never leaves 5 for a houfe is for a man to folace himfclfe in, and to reft in,and to lay up whatfoever is precious to him s So with Chrift a man will repaire his houfe,fo Chrift will repaire our fou!s,and imkethem better, and make them more holy and fpirituall, and every way fit for Ser.V. fuchagueftasheis. Objerv, Anfwx How1 »44 \ Ser- V. It is the n)oxce of my Beloved Bow pall rve know whether cfotft dmU m cur hearts or not f We may knew by the fervants what Matter ! dwels in an hcufe : If Chrift be in the foule, ! there ccmes out of the houfegocd fpeeches, and we wratch the fenfes, fo 3sthcrecomcs no- thing in to defile the foule, and difturbe Chrift, and nothing goes out to offend God. When we heare men full of gracious fwcet fpeeches,it is a figne Chrift dwels there : If we heare the con- trary , it fhewes Chrift dwels not there , for Chrift would move the whole man to doe that which might edifie and comfort. Againe,where Chrift comes,K^4ft fiance ccmes there. When Chrift was bome5all Ierujalem was in an uproarerfo when Chrift is borne in the foul, there is an uproare, corruption armes it fclfe againf} Grace, there is a combate betwixt flclh and Spirit, but Chi ift fubdues the flefh by little I and little.Gods image is ftamped upon the foule j where Chrift is, and if we have opened unto the Lord of Glory ,he will make usglorious. Chrift hath never enough of us, nor we have never enough of him, till we be in heaven, and therefore we pray, Thy Kingdome come^ and till Chrift comes in his Kingdome, he defires his Kingdome fhould come to us, Of en (faith he) Stupenda dignatio&c. (as he cry es out) it is a ftu- pendious condefcending , when he that hath Heaven to hold him, Angels to attend him,thofe glorious creatures; he that ha h rhe command of every creature,thatdoe yeeld prelently homage when i tbatknocketb. *45 when he commands the Frogges, and Lice, and j S e a. V. all the Hoft of Heaven are ready to doe his wills for him to condefcend, and to intreat cs to be good to our owne foules, and to befeech us ro be reconciled to him, as if he had offended us, who have done the wrong and not he 5 or as if that we had power,and riches to doe him good : Here Greatnejje befeecheth Meanntjfe, Riches , Vo- K^4ll-fuffcieno)> Want, and Life it felfe, comes to dead drowfie foules. What a wondrous condefcending is this J Yet notwithftanding Chrift vouchfafes to make the heart of a finful 1, flecpy man to be his Hcufe,his Temple.He knocks, and knocks herc,faying,0/w to me,Sc€. This is ufefull many wayes $ as firft, cherifh. vfc* all the good conceits we can of ChriftjTime will come,that theDevili will fet upon us wirh fharp temptations,fiery darts, temptations to defpaire, and prefenc Chrift amifle, as if Chrift were not willing to receive us, when as you fee he knocks at our hearts to open to him, ufeth Mercies and Judgements >the OWineJfery of bis Spirited Con- fcience, and z\\ 5 Will not he then entertaineus, when we come to him, that feeks this enterrain- ment at our hands i Certainly he wil!;therefore let us labour to cherilh good conceits of Chrift. This is the finifher and beginning of the conver- fionof a poore finfull foule, even to confider the infinitelove, and condefcending of Chrift Iefus for the good of our foules < We need not won- j deratthishiswillingnefle to receive us, when j we firft know> that God became man, happi- ] L nefle I 146 It is tbevoiceofmy Behaved Shr. V. GaLj.i j. Ifa.6 1. 1. Mat. II. 18. Ifa. $ 5.1-. M.it.5.3 J- neffe became mifery, and life it felfe came to die, and to be a cur fe for its. He hath done the greater, and will he not doe the ldfe { Therefore thinke not ftrange that he ufeth all thefe meanes, confi- dering how low he defcended into the wombc of the Virgin fovus^Eph.^mg. Now fuch confederations as thefe being mix- ed with the Spirit>and fet on by him, are effe&u- allforthe converfion ofpoore foules. Is there fuch love in God to become man, and to be a Sutorto woe me for my love^Surely thinks the foule then,hedefires my falvation, and conver- fion. And to what kind of perfons doth he come? None can object unworthineflej am poore 5 he \ comes to the poore:l am laden and wretched, Come \ unto mcallye that are weary and laden : I have no- 1 thi ng, Qome and buy honey , ml Ike, and wine, though youhave nothing. He takes away all Objediions. But I am ftung with the fenfe of my fins, Blejfed are they that hunger and t hi r ft, dec. But I am emp- ty oiz\\,Bleffedare the poore in Spirit .You can ob- )e<5i nothing, but it is taken away by the Holy- Ghoft, wifely preventing all the Obje&ionsof < afinfullfoule. This is the beginning ofconver-j fion3thefe very conceits y and when weave convcr- \ ted, thefe thoughts entertained with admiration of chrifts condescend r ng:are ejfeffudl to give Christ further entrance into the foule, whereby a more happy communion is wrought ftill more and more becween Chrift and the foule of a Chrifti- an. Vfi 2. 1 Oh,bu: take heed that thefe make not any fe- curc:1- that knocketb. 147 cure: Forifwc give not entrance to Chrift, all this will be a farther aggravation of onr damna- tion. How will this juftifie the fentence upon lis \ hereafter, when Chrift fhall fet us on the left hand,and by, Depart from me Jot I invited you to . come to mc : I knocked at the doore of your | hearts, and you would give me no entrance, Ve part from tu faid you, therefore now, Depart you from me. What doe prophane perfons in the Church^but bid Chrift depart from them, efpe- cially in the motions of his Spirit, they entertain him in the outward roome, the braine 5 they know a little of Chrift, but in the heart, thefe- cret roome,he miift not come there to rule. Is it not equal], that he fbould bid us5 Depart yee cur- fed^l know you not ? you would not give entrance tome,I willnotnowto you; as to the foolifh Virgins he fpeaks $ and Prov* 1.28. Wifedome knocks, and hath no entrance, therefore in times of danger they call upon her, but (lie rejoyceth at their deftru&ion 5 Where God magnifies his mercy in this kind in fweet allurements, and in- viting by Judgements, Mercies, Miniftry, and Spirit , he will magnifie his Iudgement after. Thofethat have negle<£ed Heaven with the Pre- rogatives, and advantages in this kind, they fhall becaft into Hell. Woe to thee choraz>in,&cc. as you know in the Gofpell . This is one thing that may humble us of this place and Nation, that Chrift hath no further entrance, nor better entertain- ment after fo long knocking ? for the entertai- ning of his word is the welcomming of him- L 2 felfe, I Ser. V. Mat. if Mat. 2^ 4 1 Mat.u.iL l Ser.V. It U the yoke of my Belo{C JJC JJ*. JJV SfL Sfr. JJC >p. S^^ The fixth Sermon * Cant. V. II. It is the voice of my Beloved that knocketh, fitying, open unto me, my love, my dove,my undefiled,&zc* N the firft part of this verfe hath been handled the Churches owne condition which flic was in, after fome blefTed feelingsthat (he had _ ofthe love of Ch rift. Now in the next words, the Church fets down an acknowledgement of the carriage of Chrift to her in this her fleepy condition. It u the voice of my Beloved that knocks, hying, Of en to me my fifter, my love, my dove,&c. She acknowledged Chrifts voice in her fleepy eftate, and fets down his carriage thus, how he knocks, and then alfo fpeaks,0/wf0 me ; and then fets downe what he fuffered 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 moove her heart to refpe# this his carriage towards her, he ufch Ifweet titles, a loving compellation, Open to me, Kfaith he)fly fi filer, my Uve,my dove, my md as I thtihiocketb. *53 Sbk.VI. as fo many cords of love to draw her :fo here wants neither loving carriage 3 fweet words, , I nor patience 5 It is the 'voice of my Beloved that \knocketh. The Church as flie takes notice of the voice of Chrift, fo fhe doth alfo of the meanes he ufeth, and feeth his love in them all. It is the voice of my Behvedthat knocketh, faying, Opentomey8cc, Here is alfo another diftinguifhing note of a j found Chriftian from an unfound : A fan&ified I Spirit fees Chrift in the meanes,this is>fayes the heart,the word of Chrift, and this the mercy of Chriftjto take fuch paineswitfrmy foul, to fend his Minifters,to provide his Ordinanccs,to give gifts to men, and men to the Church, it is the voice of my Beloved that knocketh. But we muftefpecially underftand it of the Mi- nifteriall voice, whereby Chrift doth chiefly make way for himfelfe into the heart, and that Yuinifterjf^ by all kind of wayes difpenfed therein ; as gifts ^befrori of all forts,fome rougher,fome milder,all kinde of Methods and wayes in the Mineftery to make way for himfelfe : Firft of all, by the threatenings of the Law, and by terrours3as Uhn , was fent before Chrift, and as the ftorme went ! before the ftill and calme voice, wherein God came to Eli as ^ fo he ufeth all kind of courfes in 1 1 Kin. 19.12. the Miniftery, and Minifters by the dire&ion of ! the Spirit turnethemfelves, as it were, into all fhapes and faftiions, both of fpeech and Spirit to win people to God,infomuch that God npoeales to them>What could I have done mzrefo* my church, l that I have not done ? T here- Eph,4,i2. Thxt Chrifit h nocking u efi, peaaffy by tie , Ifa J.i. »54 Ser.VI. Vfe. 1 Sara, j,). Mat. 15. Pcoy.28.9. It is the yoke of my Beloved that hochth. Therefore let us take notice of this voyce of Chrift in the word, and not thinke asgood^. mud thought, that Eli fpake, when God fpake ; let us thinke that God fpeakes to us in the Mini- ftery, that Chrift comes to woe us, and win us thereby. And we Minifters are the friends of the Bridc- groome,whoare to heare what Chrift fai;h,and would have faid to the Church, and we muft pray to him, that he would teach us what to teach others. We are to procure the contra^, and to perfedl it till the marriage be in heaven, thatisourworke. And you that are hearers, if you doc not re- gard Chrifts fweet voyce in the Miniftery, which God hath appointed for the government of the world,know, that there is a voice that you cannot fhake off, that peremptory voyce at the day of judgement,when he will hyfioeyecurfed into he// f re, See. And that God who delights to be ftiled a God bearing pray er,\vi\\ not heare thee, but faith, Such a one as turnes his eare away from hearing the Law, his -prayer is abominable. It is a dolefull thing, that he that made us, and allureth us in the Miniftery,that followes us with all evi- dences of his love, and addes together with the Miniftery many fweet motions of his Spirit,that he fhould delight in the deftru&ion of his crea- tures, and not endure the fight of them, Depart away from me yecurfedinto he//fre,fkc. There ;:re fcarfe any in the Church,but Chrift hath allured at onetime or other to come in, and in many he opens \ I Open to memy Sifter fScc, *55 opens their underftandings in a great meafure and knocks upon their hearts, that they (as it were)halfe open unto Chrift, like ^Agrippa that faid ro Paul, Thou almofi perfivadejlmeto be a Qhri- fliarhSo Herod did many things, and he beard glad- ly. They are halfe open, feemeto open,but are not effe<5tuallyconverted,butatlaft they fee,that further yeelding will not ftand with that which they refolve not to part with 5 their lufts, their prefent condition that they make their God, and their heaven, whereupon they fliut the doore againe, when they have opened it a littleto the motions of Gods Spirit, they dare give no fur- ther way, becaufe they cannot learn the firft lef- fon in Chiifts fchoole, to deny themfelves, and take up their croffe. This is an undoubted conclusion, our bleffed Saviour giveth fuchmeanesand motions of his Spirit to the vileftperfons in the Church, that cheir owne hearts tell rhem , they have more meanesand fweeter motions then they yeeldto, and that the fentence of condemnation ts not pro- tsouncedupon them for meetly not knowing of Chri ft, but upon feme grounds cf re be lit on, in that they goe not fo farre as they are provoked, and put on by the Spirit of G.od, they refift the holy Spirit. ! There can be no refinance where there is not a going J beyond the defire and mil of him whom he refifleth. A man doth not refift, when he gives way as far as he is mooved. There is no wicked man in the Church,that gives fo much way as he is mooved and ftirred to by the Spirit and word of God. Away Ser.VI. A&.7#3 i. 5* SEfc.VI. 1 Ma .22.12.. Open to me my Sitter ,&cm Away then with thcfc impudent, ungracious Objections about Gods Decree for matter of Ele&ion, let us m.ke itfure,andforany ill con- : ceits that may rife in our hearts about that other of reprobation, let this dampe them all, that in the Church of God, he offers unto the vileft wretch fo much meanes with the motions of his Spirit, as he refifting, proves intxcufable, his owne rebellion therefore being the caufe of his reje&ion. Let men ceafe from cavilling, God haththat in their own bie^ft^inthe heart of eve- ry carnall man which will fpeake for God againft him, and flop his mouth that he (hall be filent,and fpcechkffe at the day of judgement. Thus we fee that ChrifKldh concidcend fo low as to account it almoft a part of his happi- neffe to have our foulesfor a Temple to dwell in, to rule there. Therefore he makes all this earned fuit, with ftrong expreflions what he fuflfercih. And fince Chrift beares this great and large affe&ion to his poore C hurch, it may encourage us to pray heartily for the fame, and to fpread before God the ftate thereof. Why Lordfit is that pr,rl of the World that is thy fifterjhy lovejhy dove, thy tmdcjilcd.the Communion with whom thou live ft \ above all the world hefidcs. It is a ftrong argument ; to prevaile with Godjtherefore let us commend \ the ftate of the Church at this time, or at any time with this confidence, Lord, it is the church] that thou loveH. They thought they prevailed . much with Chrift>when they laboured to bring ! / him i I Open to me my Sitter ,&c. him to Lazarus, hying^LordyHe whom thou loveji is ficke. So fay we, The Church whom thou love ft 7 that is thy onelylove. In whom thy love is concent e- rate (as it were) and gatheredto a head (as though thou hadft no other love in the world but thy Church) this thy levels in this ft ate and condition. It is good to thinke of prevailing arguments>not to move God fo much as our owne hearts, to fi lengthen our faith to prevaile with God,which is much fortified with the confideration of Chrifts wondrous loving exprcflion to his poore Church. Then come to Chrift, offer thy ielfe,and he will meet thee. Are not two loving well- wifhers well met. When thou ojferejl thy [elf e to him^andhe feeks thy love^will he reject thee when then commefi to him that leeks thy love, and fee- keth it in this paflionate,affe<3ionate manner, as he doth t Therefore,be ofgoodcomfort,heis more willing to entertaine us then we are to come to him. And for thofe that have relapfed any kinde of way, let them not be difcouraged to returne again to Chriftyhe Church here was in a drow- fie flcepy eftate, and ufed him unkindly, yet he is fo patient, that he waits her leifure as it were, and faith, open tome my Sifter, my Love,8cc. Tho. maswzs fo untoward,that he would not beleeve, Vnlefie he did fee the print ofthenailes,&c. in Chrifts body. Yet Chrift was fo gracious, as he condefcendeth to poore 7homas> fo to Peter af- ter he was fallen , and to the Church after back- fliding. Open Ssf.VI. lob, if. ?. Simile, That tie Re* lap fed need not desperately ta be difcourageL 158 Sbr.VI. Obfcrv. Open to me my Sifter >&cm zTim.4 18. Rev.n.io. Open to me my Sifter,&c. Hence obferve further, That thrift bath never enough of his Church till he hath it in Heaven, where are indeed the kilTc s of the Spoufe?ar,d of Chrift : In the meane while open, Open ftill. Chrift had the heart of the Spoufein fome meafure already, but yet there werefome corners of the heart that were not fo filled with Chrift as they fhould be, he was not fomuchinher underftanding, will, joy,delight, and love,as he would be 5 therefore, Open thy un- derftanding more and more to embrace me, and divine truths that are offered thee $ Open iky love, to folace me more and morerFor God in Chrift having condefcended to the tearmes of friend- fhip, nay to intimate tearmes of friendfhip in marriage with us. Therefore as the Church in her right temper, hath never enough of Chrift, but defires further union, and communion ftill. It being the defcription of the people of God, that they love the appearance of Chrift, as they lo- ved his firft appearance, and waited forthe^/*- folat.enoflfrael : fothey love his fecond appea- ring, and are never quiet, till he comes againe in the flefh , to confummate the marriage begun here.-fo Chrift alfo he is as defirous of them,yea they are his defires that breed their defires, open to me my Sifter }my Love.my Dove}&cc, Againe his Love and piny moves him to defire further to come into usrCbrift knows what is in our hearts, if he be not there, there is that that fhould not be there. What is in the brrjne where Chriit is not t a deale I Open to me my Sifter^ & c. a de3le of worldly projeds nothing worth. What is in our joy ,it Chrift be net there? world- ly joy, which cleaves to things worfe then it felf e. If a man were anatomized , and feen into, \ he would be afhamed of himfelfe, if he did fee himfelfe ; Chrift therefore out of pitty to our foulesjwould not have the Devill there 5 Chrift knowes it is good forourfoulestogivewayto him, therefore he ufeth all fweet allurements,- Opentome my Sifter.my Zfli^&c.Chrift hath ne- ver his fill,till he clofe with the foule perfectly, fo that nothing be in the foule above hisn, no- thing equall to him,therefore0^/z,0/>^ftill. Againe5 He fetsdowne to move the Church the more to open to him the inconveniences that he endured, becaufe of the anguifb of his Spirir,and the fenfe of Gods wrath for ourfinnes. Upon the Croffe,whac did he endure there i that fenfe of Gods anger t here was onely for our finnes. CMy God, my God^ why hdfl thou fcrfaken me ? What fhould we fpeake of his going up and downe doing good, preaching in ido Sbr.VL Open to me my Sifter }&c< Ioh.j.i^. / in his owncperfon, fe(ting whole nights apart for prayer •> And then for what he fuffers in his Minifters i there he knocks, and faith, Openin them. And how was he ufedintheApoftlesthat were after him , and in the Minifters of the Church ever fince ? What have they endured { for he put a fpirit of patience upon them. And what indignities endured they in the Primitive Church,tnatwcrethepublifhersof the Gofpel, thofefweet publi(hers thereof, drawing men to open to Chrift, were killed for preaching. So I cruell is the heart, that it offereth violence to them that love them moft,that love their foulcs- And what greater love , then the love of the foule t yet this is the Satanicall temper and dif- pofition of mens hearts , they hate thofe men moft, that deale this way moft truly and loving- ly with them.lt is not that the Gofpell is fuch an hard meflage. It is the word of Reconciliation, and the word of life ; but the heart hates it, be- caufe it would draw men from their prefent conditioned xhexctoxejondemnation is come in- to the world jn that men hate the light, becaufe their works areevill. Is there any thing truly and cor- dially hated but Grace «f and are any perfons heartily and cordially hated in the world fo much as the Promulgcrs and Publifhcrs of Grace, and the Profeffors of if, becaufe it up- braids moft of all , and meddles with the cor- ruptions of men, that are dearer to them then their ownefoules. Now what patience is there in Chrift to fuf- fer fcr himfclfc in his meffengcrs, and his children to be thus ufed ? Nor is it ftrange to lay that Chrift ftands thus in his Minifters, for i Ftt.%. ip.itisfaid, That Chrift by bis Spirit peached in the day es of Noah to tkefoules now in prifon^ C hrift preached in Noahs time before he was Incarnate, much more doth he preach now 5 and as he was patient then to endure the old World, unto whom Noah preached a hundred and twenty yeares : fo he is patient now in his Minifters, to preach ftill by the fame Spirit, even to us ftill, and yet the entertainment in many places is (as Paul Qom^h\nts)fhougb the more I loveyou,yet the lejfe lam beloved of you. Let tbeje things move tu to be patient towards God andchnftjf we be corrected m any kind^ confide- ring that Chrift islo patient towards us, and to wait tpon him with patience.How long hath he waited for our converfion i how long doth he ftill wait for the through giving up of our foules to him * Shall we thinke much then to wait a lit- tle while for him i indict this Spirit of Chrift strengthen m like- wise in our dealing with 9 hers y as to beare with evill men 5 and as it is,2 T/w.3.25,26. Towaitif Godwill at any time give them repentance. Neither jmay webefofhort fpirited, that if wehavenot ananfwer prefently to give over. We fhould imitate Chrift here, never give over as long as God continues life with any advantage & oppor- tunity to do good to any foul,wait,if God at any time will give them grace. Open tomejny Sifter, my Love>&c. M Let Sek.VI. i Cor. u.i $. Vfiu Vfi 2. \6i Sbr.VI. Open to ms my Sifter ,&c \ Mat. 12. Let this a^aineworke ufon us, that wr Saviour Chrift here would thus fet forth his love, and hit pa- tience in his love, in bearing wich us thus under the refemblance of a filly futer thac comes afar off, and ftands at the doore, and knocks, that Chrift (hould ftoop thus in feeking the good of our foules. Let this win,and quicken our hearts with all readineffe and thankfulnefTe to receive him when he comes to worke in our foules, confi de- ring that Chrift hath fuchacareofusby him- felfe, his Minifters, and the motions of his Spi- rit, who joynes with his Mineftery ; let us not therefore bccarelefleofour owne foules, butler it move our hearts to melt to him. The mo- tives may bee fcene more in the particular compellations, Of en to me my Sifter, my L$ve^ \ &c. t^ty Sifter. This was fpoken of before in the former verfe. The Church of God is Chrifts Sifter and ; Spet*fe,wcarc knit to him both by Confanguinity, | and by affinity .The neareft affinity is CMarri- age, and the aeareft confanguinity is Sifter. So that there are all Bonds to knit us to Chrift 5 Whatfoever is ftrong in any Bond, he knits us to him by it. Is there any love in an Husband,a Bro- ther, a Mother, a Friend, in an HeadtQ the mem- Ibersdn any thing in the world? Is there any love Scattered in any relation * gather it all into cne, and all that love,and a thoufand times more then that,is in Chrift in a more eminent manner) ther- Ifore he ftiles hirafelfe in all chefe fvveet relati- ons, 1 Open to me my Sifter ^Scc. ons, to fhew that he hath the love of all. Will a Sifter fliut out a Brother, when the Brother comes to vifither,and doe her all good < isthis I unkindnejT- even in Nature to looke ftrangely upon a man that is nearea kin, that comes and ] faith. Open to me my Sifter ? If the Sifter fhould {hut out the Brother, were it not moft unnatu- rally And is it not monftrous in Grace? when our Brother comes for our good, and in pitty to our foules to let him ftand withoutdoores? Remem- ber that Chrift hath the fame affe&ions, to ac- count us Brothers and Sifters now in Heaven, as he had when he was upon the Earth ; For after his Refurre&ion (faith he to his Difciples) I got to my Ged^andtoyour Godjo my Father ', andtoyctw Fdtberihc cals himfelfe our Brother, having one common Father in Heaven, and one Spirit, and or>e inheritance, &c. This is a fweet relation, Chrift being our Brother, his heart cannot but melt towards us in any affli&ion. Iofeph diflTem- bled a while out of politicke wifedome, but be- caufe he had a Brothers heart to B en] amin> there- fore atlaft he could not hold, but melted into teares , though he made his countenance, as though he had not regarded. Soour Iofephnow in Heaven, may feem to withdraw all tokens and fignes of Brotherly love from us, and not to owneus-,but it is only in fhew, he isour Brother ftill, bis heart firft or laft will melt towards his Brethren to their wonderfull comfort, Epbefa.He loved us^and gavehimfelfe a fweet Sacrifice to God for us. When this world is at an end,we (hall fee what his love is ; he is not fatisficd, till we be all in one place. What doth he pray for to his Father,/^. 1 7.2 ^.Father I will that thofe whom thou hajl given me , be with me whereiam}&c* run through all the whole courfe of Salvation, Election, Vocation, Iuftification', Glorification , you fhall iee his love in all of them .But it were an infinite argument to folio w, tofhewthe love of Chrift* which is beyond all knowledge, and it is too large for us to know all the dimenfions of it, to fee the height, breadth, depth, and length of it, which wefhouldever thinke,fpeake,and meditate of,becaufe the foule is then in the mod fit temper to ferve, love, and glorifie God,when it is moft apprehend ve of his great love. This phrafe imports diverfe things, That there is no faving love to any out of the Churchy which is his love.lt is(as it were)confined in the Church, as if all thebeamesofhis love met in that cen- ter, as we fee when the beamts of the Sunne meetinaglafTe, they burne, becaufemany are there My Love. j there united. So in the Church all his love doth meet Then the Church is his love alfo, becaufe' whatfoever fhe hath or hopes for, is from his love,and is nothing but his love.The Church as ic is a Church, is nothing but the love of Chrift. That there is a Church fo endowed, fo gra- ced, fo full of the hope of glory, it is out of his love. And for the properties of it, It is a free love, a preventing fove-Jnc loved us before ever we could love hirajhe loved us when we refilled him,and were his enemies. It is a moft tender lovers you have it, lfd.49. 15. Can a mother forget her fucking chi\de> ifjhejhould yet will not I forget thee ? thou art written on the fjlmesofmy hands, Sic. He hath us in his hearr, in his eye, in his hand, in a mothers heart, and be- yond it 5 he hath a tender eye and a powerfull hand to maintaine his Church. It is a moft tranfeendent , andcarefull love, all comparifonsarc under it. And it is a moft intimate invincible love, that nothing could quench it, as we fee here the Church droupeth5and had many infirmities, yet {he is Chrifts lovc,fo that the love of Chrift is a kind of love that is unconquerable, no water will ever quench it, no fin of ours, no infirmity: So as it is very comfortable that the Church confidered under infirmities, is yet the love of Chrift, ifteep, hut my heart waketh, yet Chiift comeswithwy Love>my Dove&c* M^ But 167 SbZVi. 2. Properties of it. 2. Deut.33,2. §68 Ser.VI. Anfw. Vje. My LoVe% — 1~ Bik what cannot Chrift fee matter of weak- neffe, (infulneffe, hatred, and diilike in the Church ? Oh yes, to piety, help, and heale it, bir no: at all to diminifh his love, but to manifeft it fo much the more. His love is a tender love,fer,fi- ble of all things wherewith we difpleafe him, yet it is Co invincible and unconquerable, that it overcomes all. Againe, he fees ill indeed in us, but he fees in us feme good of his owne alfo> which moves him more to love, then that that is ill in us3moves him to hate • for what he fees.of ours, he fees with a purpofc to vanquish, morti- fie,and eat it out *, the Spirit is as fire to confume it ; He isaswatertowafhit,butwhathefeesof his owne, he fees withapurpofe to increafeit more and more, and to perfect it, therefore he fayes my Z,0i/£,notwithftanding that the church was^/^f. This therefore ferves greatly for our comfort, to fearch what good Chrift by his Spirit hath wrought in our hearts, what faith, what love, what fan&ified judgement, what fire of holy affe&ions to him, and to the beft things i O let us value our felves by that that is good , that Chrift hath in us. We are Chrifts love notwith- ftandingwearefleepy, ifwebedifpleafed with this our ftate, that as Chrift diflikes it, fo if we by the Spirit diflike it, the matter is not what fin we have in us,but how we are aflfeifbd to it.Have we that ill in us, which istrulythegriefeof our heartsand foules, which as Chrift diflikes, fo we i-- My Lo — <- we abhorie ic, 2nd would be purged, and rid of itiandit is the griefeof our hearts and fou!es,that we cannot be better, and more lovely in Chrifts eyefthen let ti* rot bedifcoursgedh For Chrift tfteemes of his Church highly, even as his Pity hve,t\tn at that time when flie was fleepy. And may teach us in time of temptation net to hear- kento Satan, who then moves us to looke alto- gether upon that which is naught in us, thereby to abate our love to Chrift, and our apprehen- fion of his to us 5 for he knowes if we be fenfibJe of the love of Chrift to us, we frail love him againe.For love is a kind of fire, an s&ive quali- ty,which will fetusabout glorifying God, and pulling downe Satans kingdome : As we fay in nature {jire doth all) what workealmoft can a man worke without fire,by which all infiruments are made and heated,&c. So grace doth all with love • God firft doth maniftft to our foules his love to us in Chrift, and quicken us by his Spi- rit, witnefling his love to us wherewith hee warmes our hearts, kindles and inflames them fo with love, that we love him againe5 which love hath a conftraining fweet violence to put us up- on all duties,to fufFer, to doe, to refift any thing. If a man be in love with Chrift, what will be harfli to him in the world ? the Devill knowes this well enough, therefore one of his maine en- gines and temptations is to weaken our hearts in the fence of Gods love and of Chrifts;therefore let us be as wife for our foules as he is fubtle and politicke againft them;as wacchfull for our own , comfort, Sbr.VL Sbr.VI. Own. Anfyfi. Heb.ii, a. My Lowe* comfort, as he is to difcomfort us, and make us defpaire. Let us be wife to gather all the argu- ments of Chrifts love that we can. But korvjhall we know that thrift loves us in this peculiar wanner ? j Firft, Search what courfe hctakes and hath ra- 1 ken to draw thee nearer unto him ; be chaft ifetb every one that he loveth. Seafbnable corredions fanftified are afign of Chrifts love,when hewil not fuffer ustothriveinfinne, when we cannot fpeake nor doe amifle^but either he lafheth us in our confeience for it ,and by his Spirit checks us, or elfe ft irs up others,one thing or other to make us out of love with fin. Againe, we may gather Chrifts love by this, if we have any love to divine things, and can fee a great price upon the beft things, upon the word,becaufe it is Chrifts word$upongrace,pri- zing the image of Chrift, and the new creature, when we can fetan high value upon communi- on with Chrift , the fenfe of his love in our hearts, and all f pirituall prerogatives, and excel- lencies above all things,this is an excellent argu- ment of Chrifts love to us ; Our love is but a re- flexion of his, and therefore if we have love to any thing that is good, we have it from him firft. If a wall that is cold become hot, we fay, theSunne, of neceflity muft fhineonir firft, be- caufeitisnothingbutcoldftoneofit felfe. So if bur hearts,thatare naturally cold be heated with ^thc love of divine things, certainly we may fay, Chrift hath ihined here firft 5 for naturally our hearts My Love* hearts arc of a cold temper, there is no fuch thing as fpirituall love growing in our natures and hearts. \ You have many poore foules helped with this, who cannot tel whether Ghrift loves them or no *but this helps them a !ktle,they can finde undoubted arguments of their love to Chrift,his Image and fervants,and of relifhingthe word, though they find much corruption 5 and this their love to divine things, telsthem by demon- ftrations from the effe&s, that chrift loves them, becaufe there is no love to divine and fuperna- turall things without the love of Chrift firft. And the graces in our hearts,they are love tokens given to the Spoufe.Common favours hs gives, as ^Abraham gifts to his fervants and others,but fpeciall gifts to his Spoufe : If therefore there be any grace, a tender and foft heart, a prizing of heavenly things, love to Gods people and truth, then we may comfortably conclude Chrift loves us,not only becaufe they are reflexions of Gods love, but becaufe that they arc jewels and orna- ments that Chrift onely beftowes upon his ISpoufe, and not upon reprobates, fuch precious jewels as thefe. By difcoveringhis fecrets to us> for that is an ar- gument of love. Doth Chrift by his Spirit dif- cover the fecret love he hath borne to us before all worlds * doth he difcover thebreaft of his Father,and his own heart to us i this difcovery of fecret affedtions, of entire love (heweth our happy ftatcsfor that is one prerogative of friend- 1 ftiip> Ser.VL lob.if.i-y. p&Uy. sTrTvl i My Low. Vfeu I. Reproofe, 2. Reproofe. fhip,andthechiefeftdifcoveryof fecrets, when he gives us a particular right to truths, as our ovvne, that we can goe challenge them,thefe are mine, thefe belong to me, thefe promifes are mine, this difcovery of the fecret love of God, ! and of the intereft we have in the promifes, is a figne that Chrift loves us, and that in a peculiar manner we are his love- Let us be like our blefled Saviour, that where we fee any faving goodneffe in any, let us love themjfor fhould not our love meet with our Sa- viours love. Shall the Church of God he the love of Chrift, and fhall it be our hatred? Shall a good Chriftian be Chrifts love,and (hall he be the objecft of my hatred and fcornefcan we imi- tate a betccr patterne i O let us never thinke our eftate to be good^except every chil de of God be our love, as he is Chrifts love ! Can I love Chrift, and cannot I love him in whom I fee Chrift t It is a figne that I hatehimfelfe^ when I hate his Image, h is to be wondred ar,that the Devill hath prevailed with any fo much, as to I j thinke they (hould be in a good eftate, when they have hearts rifing againft the beft people, and who as they grow in grace, fotheygrow in their diflike of them. Is here the Spirit of Chrift ? And let them likewife be here reproved, that are glad to fee any Chriftian hair, flip, and goe awry. The beft Chriftians in the world have that in part, which is wholly in another man^he hath fkfh in him. Shall we utterly diftafte a Chriftian j for that * The Church was now in a fleepy con • I ditionj My Lcve. dition5and yet notwithftanding Chrift takes not the advantage of the weaknefle of the Church tocafheere, and to hate her 5 but hepitdesber the more, and takes a courfe to bring her againe into a good ftateand condition. Let us not there- fore be glad at the infirmities and failings of any, that difcover any true goodneffe in them ;it may be our owne cafe ere long, it cafts them not out of Chrifts love, but they dwell in his love {till; why fhould we then caft them out of our love and afft<5Hons 1 Let them be our love flill^asthey are the love of Chrift, notwithftanding their in- firmities. 8 Thefeventh Sermon, Cant.V. ii5 III. CMy Love, my Dove, my Vndefiled $ for my head is | filed with dtvty And my locks with the drops of\ themgbt. I have put off my coat, bow fha/llput it on ? I have wajhed my feet2howfhalil defile them ? Hat the life of a Chriftian is a perpetu- al^ all confli&ing, appeares evidently in v J^p this Booke, the paffages whereof joy- ned with our owne experiences, fufficiently de- clare »/3 Sb».VII. Ioh.j.6. 174 j_ ty Uve. ] Sbr.VII. clare what combats, tryals,and temptations the I Saims are fubjcd unto after theirnew birth and change of life,now up, now downe, now full of good rcfolutions, now againe fluggifh and flow, not to be waked, nor brought forwards by the voice of Chrift,as it was with the Church here, (he will Rot out of her deep to open unto Chrift, though hecall and knocke,and ftand waiting for entrance. She is now defii ous ro pitty her felfe, and needs no Peter to flir her up unto it, the flefh of it felfe is prone enough rodrawbacke, and make excufes to hinder the power of grace from its due operation in us. She is laid along (as it were)to reft her ; yet is not (he fo afleep,but fhe difcerncs the voice of Chrift;but up and rife fhe will not. Thus we may fee the truth of that fpeech of our Saviour verified, That which is hern of the flefh isflefl), and that which is home of the Sprit is Sp- rit. The flefh puis her backe, the Spirit would raife her up to open to Chrift, heinthemeane while makes her inexcufable, and prepares her by his knocking,waiting, and departing, as for a ftate of further Humiliation , fo for an eftate of further Exaltation. But how lovingly doth he fpeaketoher? Of en unto me my Love* He cals her my Love , especially for two re- fpe&$5partly becaufe his love was fetled upon her, it was in his owne breaft, but it rcfted not there, butfeated it felfe upon, and in the heart of his Spoufe, fothatfhebecameChriftslove. Wee know! I. X My Loye. * 2. know the heart of a lover is more where it loves, then were it Iives(as weufe to fpeak)and indeed, there is a kind of a goirg out (as it were) to the thing beloved, with a heedlefheffe of all other things, where the affedion is in any exceffe, it carries the whole foule with it. But befides this,whcn Chrift faith my love, he fhewes , that as his love goes and plants, and feats it felfe in the Church,fo it is united to that, and is not fcattered to other objc&s. There are beames of Gods generall love fcattered in the whole world 5 but thislove, this exceeding love is onely fattened upon the Church. And indeed there is no love comparable to this love of Chrift, which isabove the loveof Women, of Father,or Mother,if we confider whatcourfe he takes to (hew it : For there could be nothing in the world fo great to difcover his love, as this gift,and gift of himfelfe; And therefore he gave himfelfe (thebeft thing in Heaven or in Earth) withallto fhew his love, The Father gave him. When he was God cquall with his Father, he lo- ved his Church, andgavehimfelfeforit 5 how could he difcover his love better then to take our Nature to fliew how he loved us t how could he come nearer to us,then by being incarnate, fo to be bone of our bone, & flefh of our flefh,& took E^ **' our nature to (hew how he loved it i L$ve dr/iwes things nearer rvherefeever it is 5 It drew him out of Heaven to the Wombe of the Virgin,there to be incarnate,and after that, when he was borne not onely to be a man, but a miferable man, becaufe we 17& My Loove.- 1. MeeJ^ejfe. Pfal.39.2. My Dove* partly, for the difpofition that isandjhorddbeinthe Church refembltngthat creature. And partly alfo, Forth At the church is in a mournfutt fuffcring con- dition^ 1 ."For the like difpofition as is found in a Dove. "lhereisfomegoodinallcreatures;there is no creature but it hath a beame of Gods Ma- jefty, of fome Attribute, but fome more then ' others. There is an Image of venue even in the inferiour creatures. Wherefore the Scripture fends us to them for many vertues ; 3stheflug- gard to the Ant: And indeed we may fee the true perfection of the firft Creation, the ftate of it | more in the creatures then in our felves,for there isnofuch degeneration in any creature as there ■ is in man. Now that which in a Dove the Scripture aimes at, We fl)ouldrefe?nblea Dove in, is bis meek- nefie efpecial/y. The Church is meeke both to God and Man, not given to murmuringsand re- vengement^^^that is, I held my tongue without murmuring (as it is in the Pfalme) / was dumbe7 &c. which is a grace that Gods Spirit frames in the heart of the Church, and every particular Chriftian5even to be meeke towards God by an holy Jilence; And likewife towards men to put on the Bowels of meekne fie, as we are exhorted, CV?/^ ?.i 2 . ^yls the Elect of God put on the Bowels of meekneffe and cemvaffwn, &c. Hereby we (hall fbew our felves to be Chrifts, and to have the Spirit of Chrift. And this crace difpofeth us to a nearer communion with Godthenothergraces: It is a grace that God mod delights in, and would . t My Do Chrifts Church is a Dove, (lie keeps clofe and inviolate to him. Againe, this creature is of a neate di/pofition, 4« it will not lodge where it fliall be troubled with I Neme&- ftench,and annoyed that way,and likewife feeds neatly on pure graine, not upon carrion, as you feeinthe^rfo, when the £<* wz was fent out, itj lights upon carrion, of which there was then1 plenty, and therefore never came into the x^irke againe : But the Dove,when fhe went out, would not light upon carrion,or dead things^and fo fin- ding no fit food came backe againe to the Arke. So the Chriftian foule in this refpeft is like a Simile. -Dtfi^that will not feed upon worldly carrion>or finfull pleafures, but upon Chrift and fpirituall N 4 things . ■ Gen.8.7. i84 Ser.VII. Ifa.5o.8. 2. My Dove* things, T he foule of a carnall3and a naturall man ufeth to feed upon duft^carthand earthly things, when the foule of a true Chriftian, that hath the talk ofgrace,feeds neatly .it will not feed on that which is bafe and earthly, but upon heavenly and fpirituall things. It is Gregaria avis, a bird that loves commu- nion and fellowfhip, as the Prophet fpeaks, Who are tbofe tbstflocke to the windowes as Doves for fo they ufe to flocke to their houfes by companies . So the children of God love the communion and fellowfhip one of another,and keep fevered from the world,as foone as ever they are fepara- tedfromit ; delighting in all thofe of thefame nature. Doves will confort with Doves 5 Chrifti- ans with Chriftians and none elfe, they can re- lifh no other company, thefe and fuch like pro- perties may profitably be confidered of the Dove. The much ftanding upon thefe, were to wrong the intendment of the Spirit of God , to negledthem altogether, were as much. There- fore we have touched upon fome properties only. Now, For the Offerings of the church ,it is like a Dove in this, The Dove is molefiedhy all the bird^ offnyM being the common prey ofall other ra- venous birds. So the poore Church of God is perfected and molefted, oh that I had wings like a Dove, &c. (faith holy David) It is an old fpeech, and it is for ever true, ihat Crowes And fucb,efcafe better then Doves. The punifbment that fhould light on Ravens, oft times it lights on- \ My Dowe* 185 Sai.VII. on D&ves : Thus Gods Dove, Gods fhurcbis ufed. Bur, What defence bath Gods pore church? why no defence : But Firft, flight , even as the Dove hath nothing but flight, it hath no talents ro wound, but it hath flight : fo we are to fly to God as to our mountaine, fly to the o^V^that God may take us in. The Church of God hath no other refuge buttobchoufedin God and Chiift, he is our|Pr0V*l8-lo> Arke. Secondhand to mourne, as Hezekiah faith of himfelfe, lfa.% 8 . He mourned at aDove>and chat- tered like a Crane. The ftate of the Church of God is like the Turtles, to mourne in all aflfli&i- ons,defertions, and moleftat ions of wicked men, to mourne to God who heares the bemonings off hisowne Spirit in them 5 and woe to all other birds, the birds of prey, when thcTurtles doc mourne (becafcfe of their cruelty) it is a prefage ofruine to them, when they force the Turtle to forrow and mourning. And then thirdly, they have another refuge befides flight and mourning, which is to build high from vermine that weuld otherwife moleft them. Inftin&teacheththem thus toefcapetheir enemies by building high,and fo to fecure them- felves : So there is in Gods children a gracious inftind put, an Antipathy to the enemies of ir, which tends to their fafety, in that they mingle notthemfelves with them. And likewife, Gcd breeds in them a familiarity with himfelfe, and ftirs i t i86 | My Vndefiled. \ Pfil.74'1^ . i Ser.VII. Iftirsthem to build in him asonarocke, to be fafeinhim. I Obieft. But you will ob )z6t, If the Church of God be his Dove, why is it fo with it as it is, that God fhould fufFer his Love and his Dove, and his Turtle thus (as it were) to be preyed upon, Give not the foule of thy Turtle to the beafis (faith the1 ►Pfalmift) If the Church were GodsDsve, he would efteeme more of itthen he doth, and not fufFer it to be perfecuted thus i God never forfakes his Dove, but is an \^4rke\ for it to fly too, a Rocke for it to build on. The| Dove hath alwayes a refuge in God,and in Chrift in the word time. You have a notable place for this, Pfal .68.13. Though you have lien among the \ fots^thii is)fmeared and fullied ; yet they Jhatibe as the wings of a Dove covered with fiver, and her feathers with yellow gold,when the Almighty fcat- tered Kings in it, it was white as the [now in Sal- mon. Sothough the Church of God lies among ! the po' s a while all fmeared, and foiled, and ful- lied with the ill ufagc of the world 5 yet as long as it keeps it felfe a Dove , unfpotted of the filth of the world and finne, though it bee fmeared with the ill ufage thereof, we fee what God promifeth here ; Yet (hall they be as the wings of a Dove covered with filver and her feathers with fellow gold. So God will bring forth his Dove with glory out of all thefeabafementsat length. So much fo* the title of Dove. Itfollowes, iJMy Vndefiled. Vndefledlszhigh word to be applied to the Church ; \ My Vndefled. 187 Church of God here, for the Church groaning Ser.VJL under infirmities, to be counted per fed and un- 1 defiled 5 but Chrift who judgeth aright of his Church, and knowes beft what fheis 5 Heyet thus judgeth of her. But bow is that * The church isVndejiled (efpccially) in thatitistheSpoufeof chrijl, mdcloathed with the robes of his Righteouf- neffe. For there is an exchange fo (bone as ever we are united to Chrift,our finnes are upon him, and his Righteoufneffe is made ours ; and there- fore in Chrift the Church is undefiled. Chrift himfelfe the fecond Perfon is the firft lovely j thing nextthe Father, and in Chrift all things as ] they have relation to Him are loved, as they are in Him. Chrifts humane Nature is next loved to the fecond Perfon 5 itis United,and is firft pure, holy,and beloved : Then becaufe the Church is Chrift myfticall,it is near to him, and(in a man- ner , as near as that facred Body of his, both ma- king up one Chrift myfticall, and fo is amiable, and beloved even of God himfelfe, who hath pure eyes 5 yetinthisrefpeft lookes upon the Church as Vndefiled. Chrift and his Church arc not to be confide- red as two, when we fpeake of this undefiled- neffe,but as one. And the Church having Chrift with all that is Chrifts, they have the field, and thepearlein the field together^and Chrift giving himfelfe tothe Church,he gives his Righteouf- neffe5 his perfe&ion,and holines,all isthe Chur- ches. But how can it be the Churches, when it is ) n My Vndefiled* Ssr.VII. is no: in the Church, but in Chrift? It is fafe for ihe Church that it is in Chrift, | who is perfeft and Vndefled{'ox us,to make us ap- peare fo : And fo it is in Chrift the fecond Adam for our good : it is not in him as another pcrrfon.5 but it is in Him,as the Churches head, that make i both one Chrift.The hand and the foot fee not- j but both hand and foot have benefit by the eye ; that fees for them. There is no member of the body underftands , but the head does all for them. Put the cafe we have nor abfolute Righte- oufneffe,and undefiledneffe in our owne natures and perfons inhering in us. Yet we have it in Ch aft 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 Chrift is un de file d^yez even then when it feeles its owne defilements. And here arifeth that wondrous contradidiion that is found in a beleevers apprehenfion. The nature of faith is to apprehend Righteoufnejje,inthefcn{eof finne 5 Happineffe, in the fenfe of mifcry, and favour in the fenfe of difpleafure. And the ground of it is 5 Becaufethatatthe fame time,the foule may be in fome meafure de- filed in it felfe,and yet notwithftanding be unde- | filed in her head'and husband Chrift. Hence the ; guilty fou!e5when it feeles corruption ana finne, yet notwithftanding doth fee ir felfeholy, and cleane in Chrift the Head, and fo at once there I is a confeience of fin, and no moreconfeienceof fin, asthe Apoftle faith, #^.10.2. when we be leeve \ My Vnde filed. leevein Chrift, and are f urged with his bloud, that is>thcre is no more guilt of fin binding over to eternall damnation, yetnotwithftandingal- wayes there is a confeience of finne, for we are guilty of infirmities, Andifwe fay rvehavenofin, we lye And deceive our [elves. Rut, Bow em this be that there flmld be consci- ence o[[wneiandno confeience offin^a [inner ,md yet a perfect Saint andundcfiled ? I The Confeience knowes its owne impcrfe&i- | on,foitisdefiIed,andaccufeth of finne : And as it looks to Chrift, fo it fees it felfe pure, and pur- ged fromall fin ; Hereistheconquefl3fight,and the vidory of Faith in the deepeft fenfe of finne, pollution and defilement in our felves ; at the fame time to fee an abfolute and perfed: Righte- J oufneflein Iefus Chrift. Herein is even the tri- umph of Faith whereby it anfwers God. And Chrift who fees our iroperfe&ions (but it is to purge and clenfe them away ,not to damne us for them)attliQ fame time he fees us in his own love, cloathed with his RighteoufntfTe, as one with himfelfe endowed with whatfoever he hath, his fatisfa&ion and obedience being ours, as verily as any thing in the world is. Thus he looks on us, and thus faith looks upon him too, and toge- ther with the fightand fenfe of finne,at the fame it apprehends RighteoufnefTe , perfect time Righteoufneffe, andfoisundefiled. This is the maine point in Religion , and the comfort of Chriftiansto fee their perfe&ion in Chrift Ie- fus. And to be loft in themfelves (asit were) and . . to )8p Sbr.VII. 1 i Ioh. i. io, Objeft. Anfto.i. 190 My Vndefiled. 2. 1 cER-yj to be only found 'in himjiol having their own Bigh- phil.1.9. tecufntjfe,but the Righteoufhefe of God in him.This is a myftery which none knowes but a belee- ving foule 5 none fee corruption more,none fee themfelves freed more, they have an inward fight to fee corruption, and an inward faith to fee God takes not advantage at it. And furely there can be no greater honour to Chrift then this, in tfie fenfe of fin,of wants, imperfeftions, ftaines, and blemifhes $ yet to wrap our felves in the RighteoufnefTe of Chrift God-man,and by faith being thus covered with that abfolute Righte- oufnefTe of Chrift, with boldntfTe to goe cloa- thed in the garments of this our elder Brother to the Throne of Grace. This is an honour to Chrift, to attribute fo much to his Righteouf- nefle, That being cloathed therewith, we can boldly breake through the fire of Gods juftice, and all thofe terrible Attributes, when we fee themall(as it were)fatisfied fully in Chrift : For Chrift with his righteoufnefTe could go through the juftice of God, having fatisficd it to the full for us. And we being cloathed with this his I RighteoufnefTe and fatisfa&ion,may go through too. But befidesthat* there isanother undcfilednes in the Church, in refped: to which fhe is called m defiled ^hn is,w purity ofdiftofuion, tending to perfc&ion. And God refpedts her according to her better part, and according to what he will bring her in due time. For wearechofen unto perfedion, and to be holy in his fight, and per- fcdly My Vndefiled. feftly holy, undcfiled and pure, wearenotcho- fen to wcakc beginnings . ' Inchoofing us, what did God aime at ? Did he aime at thefe imperfed beginnings to reft there i No, we were ek&ed and choftn to per- fection : For as it is in this naturall life,God pur- pofed that we fhould not only have all the limbs of men,but grow from infancy to a&iveneffe and perfection : As God at firft intended fo much for our bodies, no queftion he intends as much alfo forthefoule, that we fhould not onely have the lineaments of Chriftianity, a fan&ified judge- ment with affedions in part renewed 5 but he hathchofenustoperfc&ionby degrees. As the feed firft lyes rotting in the ground, then growes toaftalke, and then to an care : So Gods wife- dome fhines here by bringing things by degrees toperfeftion and undefiledneffe. His wifedome will have it thus, or elfe his power might have it otherwaies, becaufe he will have us to live by Faith, to truft his mercy in Chrift, and not to the undefiledneffe that is begun in us, but to admire that which we have in Chrift him- felfe. ' . And indeed it is the chare&er of a judicious bcleeving Chriftian foul, that he can fet a price, and value the Righteoufneffe of Chrift out of himfelfe,labouring, living and dying,to appeare in that, and yet to comfort and fuftaine himfelfe during this conflict and fight between the flefh and the Spirit, that in time this inherent Grace (hall be brought to perfe&ion. And I91 Sbr.VII. ! s Sir. VII. And Chrift he looks upon us,asherrxanesfo perfedl the worke of Grace in us by little and lit- tle, as he meanes to purge and cleanfe us, as Ephef.$.26,2j. TheendofRedemptionis,that j he might purge his Church, and fo never leave ' it,till he have made it aglonows Spoitfein Heaven, j He looks upon us, as we fhall be ere long, and I therefore we are faid to be deadtofwne, while we Gal.5.i4. \ are but dying to it. And ( faith hc)you have cruci- fied the flefl), with the affect tens and lufts thereof, when we are but crucifying it ; but it is faid fo, becaufe it is as fure to be done, as if it were done already. As a man, when he is condemned,and going to his execution,he is a dead ;nan:So there is a fenrence paflfed upon finne and corruption, it fhall be aboliflied and die.Therefore it is dead in fentence, and is dying in execution. It is done, Gal. ?. 24. ' They that are in chrift have crucified the Jlefh, with the lufts thereof. It is as fure to faith as if it were Eph.a.6. donealready.So we are folate fit in heavenly pla- ces with Chrift, we are with him already : For Chrift having take us fo near in afFe&ion to him- felfe, he will never leave us,till he have made us fuch as he may have full contentment in, which is in Heaven , when the contraft between him and us fhall be fulfilled in confummation of the marriage. Thus faith lookes, and Chrift lookes thus upon us : Which fhould comfort us invveak- neffe, that God regards us not in our pre fent im- perfe&ions,but as he means to make us ere long. In the meane time,that he may Iooke upon us in love, he looks upon us in the obedience of his fon, 1 \ My Fr, defied. m fon, in whom whatfoeveris good fhall be per- fected at the laft. What fhould wedoethtn,ifChriftdeth make his Church thmjjts Love Ms Dove>hi$ Vndefiled, by making his love to meet in itas the Centre thereof, whereunto he doth confine all his love (as it were) we fhould confine our love to him againe, and have no love out of Chrift, fince he hath no love out of us : There fhould be an ever- lading mutuall fhining, and reflexion bctwecne jhim and the foule. We fhould lay open our foules to his love (as indeed he defircs especially the communion of our affedions) we fhould refle<51 love to him againe. This perpetuall everlafting entercourfe between Chrift and hisSpoufe, is her maine happinefle here, and hereternall hap- pineffe in Heaven^ In looking on him,who hath doncfo much for us, he fhines onus, and we looke backe agaipe upon him. Doth Chrift love jus fo intimately,and fo invincibly, that no indig- inities nor finne could overcome his love? which \ made,that he endured that which he hates moft, \to become finne for m^my the want of that, which was more to him then all the world, the want of the fenfe of the favour of God for a time, tjMy fiod% my God \ why haft thou for fak en me ? Hath ^Chriftthus infinitely loved us, and final! not we ibaeke again make him our love i In their degree the Saints of God have all done fo. It was a good fpeech of Ignatius the Martyr, CMy Love Chrift was crucified. SoaChriftian fhould fay, UWy love was crucified* my love dyed^my love is in O heaven \ BR .VII. Vfiv i Cor. j. 2 1. 194 My Vndefiled. Phil. j. 10. CoI.£.i. Vfel. Vfei'. S b r. Vil. | heaven: And for the things on earth I love them, asthey havea beame of him in them, as they lead me to him^buthe is my love,thcre my love j is pitched, even upon him, this is the ground of. thefe Scripture phrafes, But our conversation is in \ heaven, from whence we lookefor the Saviour, the LordJefu* fhrift, &c. and fet your affections on the things that are above. Why ?. Chriftourlovcis! there, the foule is more where it loves, then where its residence is. It dies(as it were)to other things, and lives in the things it loves ; therefore our thoughts and affections, our joy and delight fhould be drawn up to Chrift;for indeed his love hath fuch a magneticall attractive force, that where it is, it will draw up the heavy yron, the groffe foule,and make it heavenly; for there is a binding, a drawing force in this excellent affcCti- on of love. tjtfy Love>my Dove,8tc. There are all words ot fweetnefTc, he labours toexpreffeallthe affe&ion hecan, for the con- fcience is fubjtd: to upbraid , and to clamour much, fo that there muft be a great deale of perfwafion, toftiil theaccufingconfcienceof a finner,to fet it down,make it quiet,and perfwade it of Gods love. Therefore he ufeth all hea- venly Rhetoricke to perfwade and move the af- fections. in this that the Church is undefilcd in Chrift, Let us learne when afflifted inconfcience,notfo much to judge of our felves by what we feelein our felves, as by what faith fuggefts. In Chrift there- S Mp Vndefiled, J$>5 therefore let us judge of our felves by what we areas in him. We are pore in our fclves,but have riches in him ; we die in our felves in regard of 1 this life, but we have a life in him, an et em all life-, and we zxzfinners in our felves 5 but we have a Right eoufnefie in him, whereby we are righteous in his fight. We are foolifh^unskilfull ,and ignorant in our felves ; but he is our wife dome in all what- foever is amifie in us. Let us labour to fee a full fupply of our wants made up in Chrift,this is to glorifie God as much as if we could fulfill the Law perfectly. If we were as undefiledas ^Adum was,wecouldnotglorfie God more^then when we find our felves, and our confcience guilty of finnes , yet thus by the Spirit of God to goe out of our felves,snd to fee our felves in Chriftjand thus to caft our felves on him,embrace him, and rake that gift of God given us, Chrift offered to us, bccaufe God fo commands,we honour God more, then if we had the obedience that ^Adam had at firft before his fall : For now in the cove- nant of Grace, he will be glorified in his mercy, in his forgiving, forbearing , rich tranfeendent mercy \ and in going beyond all ourunworthi- nefle and finnes, by fhewing that there is a Righ- teonfnefe provided for us, the Right eoufneffe of God-man , whofe obedience and fatisfa&ion is more then our difobedience 5 becaufe it is the difobedienceol man onely ; but his obedience and Righteoufneffe is tht obedience, and Right eoufneffe of God-man : foic farisfieth divine juftice ; and therfore ought tofatisfie Confcience to the full, | O 2 our 5 Ser.VII. I Cor. ?. 2©. Iob44.xo. ■Ai 195 ER. VII. 1 Cor. i. Vfe 5; My Vnde pled. our faith muftanfwer Chrifts carriage to us; wc muft therefore account our fclves in him undefi- led, becaufche accounts us fo, not in our fclves, but as we have a being in him, we are unde- filed. Againe, fee here Chrift accounts us (even in regard of habituall grace) ttndejiled, though we have for the prefent many corruptions. Let us therefore learne a leflbn of moderation of fo ex- cellent a teacher;let us not be afhamed to learne of our Saviour. What Spirit (hall we think they have,that will unchurch Churchcs,becaufe they have fome defilement and unbrotherly bre- thren,accounting them no Churches, no Brethren, becaufethey have fome imperfe&ions. Why hath not Chrift a quarrell to the Church then? isheblindfdothhislovemakehim blind? No, hefeeth corruption, buthefeeth better things, fomwhat of his owne that makes him overlooke thofeimperfe&ions, becaufe they are fuch as he meanesto mortifie, fubdue, weareaway, and to fire out by the power of his Spirit, which as fire fliall waftealhhofe corruptions in time. So it is with the Church;put the cafe Jhe hath fome cor- ruptions, that it be not with her, as itfhould be, yet fliee is a Church notwithstanding. The Church of ^r/WKwe fee) AWftiles them Saints and Brethren, with all thofefweet names,, not- withftanding they had many corruptions among them. Wee have a company of malignant fpirifs vvorfe then thefe a great deale, Atheifticall per- fons My Vvdefited* fens that have no Religion at all, who out of ma- lice and envy watch for the halting of good Chriftians, who can fee nothing but defilement in thofe that have any good in them, nothing but hypecrifie, mopifhnefTe, all that is naught, who if they can devifeany blemifh, put it upon them; whereas Chrift feesa great deale of ill in the Church, but he fees it to pardon >fubdue,and topitty the Church for ir, extolling and magni- fying its goodneffe. Whatfpirits are thofe of, that watch to fee imperfeftions in others, that their hearts tell them are better then they, that they may only difgrace them by it $ for goodnes they will fee none. And likewife, it fhould teach us not to wrong our felves with falfejudgement.We fhould have a double eye, one eye to fee that which is am'fTe in us, our owne imperfe&ions, thereby to carry our felves in a perpetuall humility $ but an other eye of Faith, to fee what we have in Chrift, our ipevfe6Uoninhim,fotoaccountofour felves, and iglory in this our beft being, that in him we have a glorious being , fuch an one whereby God efteemes us perfeft, and undefiled in him onely . The one of which fights fhould inforce us to the other, which is one end, why God in this world leaves corruption in his children. Oh ! fince I am thusundtfiled,fhalllreftinmyfe!fe i Isthere any harbour for me to reft in mine owne Righ- teoufneffe t O no, it drives a man cut of all har- bour ; Nay, I will reft in that Righteoufncffe, which God hath brought by Chrift, who is O 3 God- Ser.VII. v/i 6. - I ng l My Vndefiled. j Ser.VII. God-Man, That will endure the fight of God, I being cloatliedpwith which I can endure the prc- fenceofGod: So this fight of our owneunwor- thineffe and wants , fliould not be a ground of difcouragemenr, but a ground to drive us per- fectly out of" our felves, that by faith we might renew our title to that Righteoufnefle, wherein is our efpeciall glory. Why fhould we not judge of our felvcs as Chrift doth i Can we fee more in our fclves then hee doth i yet notwith- ftanding all he fees, hee accounts us as Vnde- jIM. Vfi 7. Againe^Gnce he accounts us mdcfiledfcccauk he meanes to make us fo, and now lookes on us, as we (hall be 5 In all our foyles and infirmities, let us comfort our felves, it (hall not thus be al- wayes with us.OIthis flefh of mine (hall fall and I fall ftill, and fhall decay as £40/* houfe, and the Spirit at the laft ftnll conquer in all this. I 3m * Rot chofen to this beginning, to this confli&ing courfeof life. I am chofen to triumph3to perfe- ction of Grace, this is my comfort. Thus we fliould comfort our fclves, and fet upon our ene- | mies, and conflict in this hope of vidlory, I fliall I get the better of my felf at the laft. Imperfe&ion \ fhould not difcourage , but comfort us in this world; weare chofen to perfection 5 Let us ftill rejoyce , in that we are chofen to SancHfeationy\ whkhis a little begun.being an earneft of ether bleffings ; lee us not reft in the pledge or in the earneft, but labour for a further pledge of more ftrength and grace : For thofe that have the Spi- rit 1 I haye put off my ccat%& e, 199 ritof ChrifljWililhivetobeasniuchunfpotred^jSaRrVII. andas heavenly as they can $ To fit themfelves for that heavenly Condition as much as may he, when,becaufe they cannot be in heavenly et they will converfe there as much as they can ; and be- caufe they cannot be with fuch company altoge- ther, they will be as much as may be, labouring as they are able to be that which they fhali be hereafter. I mperfc&ion contents them norland therefore they pray ftill in the Lords Prayer, Thy Kingdome come. While there is any imperfe- ction, their hearts are enlarged more and more, nothing contents them but perfc&ion. And in- deed God accounts us thus unfpotted for this end,becaufe he would encourage us. Where he fees the will and endeavour, he gives the title of the thingdefired. V e r .3 . / havepnt off my coatjoow fb all I put it on? I have wafted my feety how jhall I defile them f Here is an ingenious confeflion made by the Church of her own untowardnefle,notwithftan- ding all Chrifts heavenly Rhetoricke and per- fwafionthathe did ufe ; yet fhe drawes backe, and ftemesto have reafon fotodoe. I have put off my coat, how jhall I put it on againe to let thee in,/ have wajhedmy feet, &c. It is a phrafe taken from thecuftome of thofe hot countries, where- in they ufed to wafh their feet. / have wajhedmy feet, how jhall I defle them to rife and open the doore to thee i There is a fpirituall meaning herein,as if ihe hadfaid, I have fome eafe by this O 4 fleepy 1 200 Ser.VII. Ibarveputoffmy coa^Scd Obferv. i. Mat. j. 16. fleepy profeflion, fome freedome from evill tongues, and fome exemption , and immunity from fome troubles I was in before. I was then perhaps too indifcreet, now wilt thou call me againeto thofe troubles that I have wifely avoi- ded i No ,J have put off ^my coat, how fhall I put it on ? I have wafted my feet3hoiv fhall I defile them f I affeft this eftate very well 5 I am content to be as I am without further troubling of my felfe; Thus the Church puts ofFChrift. This I take to be the meaning of the words, That which is ob- fervableis this, That it is not an eafie matter to 6ring the foule and Chrift together into neare i fellowship. Wee fee here how the Church drawesbacke ; fortheflefh moves either not to yeeld at all to duty,or to be cold,uncertaine, and unfetled therein. The flefhknowes that a neare communion with Chrift cannot ftand with fa- vouring any corruption, and therefore the flefli will doc fomething,but not enough,it will yeeld to fomething, but nottothatthatitfhoirlddoe, to that communion and fellowfliip that wee ought to have with Chrift- To inftance in fome particulars,as a rule and meafjre to fom&what of which we (hould be. A Chriftian life fhould be nothing but a com- munion and entercourfe witfa Chrift. A wal- king in the Spirit, and to be fpirituall, and to fa- vour the things of the Spirit altogether , he (hould ftudy to adorne his prof effion by a, lively and cheerfull performance of duty, and be ex- emplary to others:and fhould be in fuch a frame, as r 1 hawhich would betoolong. If we could attaine to thisexcellency, it were an happy life,a Heaven upon Earth, this wefliouW ayme at. Will the flcrfi endure this3thinke you i No,it will not$ Which you fhall fee more parti- cularly in this next Obfervation^which is, That Oneway, wher eby the unregener ate part in\ohferv%%, m hinders this communion with Chnfl, and the fin- ning of a beleeverin a Chriftian courted Is by Ifalfe pretences, re afons and excufes. 1 have wajhed my feet, I have put off my coat , &c • The flefh never wants excufes and pretences (there was never yet any came to hell, but they had fome feeming pretence for their comming thither) to fliifi and flmffie off duties 5 there was j! never yet any careleffe finfuil courfe, but it had thefleflitojuftifieitvvithonereafonorotherjand therefore it is good to underftand the Sophifti- call fliifts of the flefh, and pretences and fhewes which it hachjind as it is good to know the truth of God,and of Chrift revealed in his Word, fo is it to know the falfeneffe and deceitfulnelTe of ot:r owne hearts, they are both my ftcries almoft alike^hard to beknowne. Labour we then morel ■1 y !| and I 201 lbaroc wa/bedmy feet^&c, iS br. VII. Obiecl. Anfw. ObieB. Anfit. ObiiB. Anfw, and more to know the falfbood of our owne dif- pofition,and to know the truth of God : To give inftance in a few particulars : You fee in the Church the difficulty of her communion with Chrift comes from the idle pretences and excu- fes fhe hath. Every one hath his feverall pretexts, as his ftate and condition is.We think we fhould be loofers,if we give our felves to that degree of goodneffe which others doe,whereas God doth curfe thofe bleffings which men get with neg- ledt of duty to him. If we feek firft cha- a>*Wfaid,when Shemei curfed him. But I fhall lofe my pleafure t O but fuch pleafjres end in death^hey are but pleafures of fin for a feafon, & thou fhaltnot lofe by the change, the w/tyes of wife dome are fleafant wayes, one day religbuily fpenc in keeping of a goodconfcience,whataf\veetfarwe!l hath it < Ioy is inthehab'ttaUM oftherighteou4.lt becomes the Righteous to be joy fill. How ever outwardly it j feemes, \ I hope wafhed my feet&c. feemes,yet there is a Paradife within. Many fuch objedions the fleflj makes3 fome take fcandall at I theprofperity ofthewicked5andaffii&ionofthe \ Saints, and from hence take occafion to rot in their dregs of fin 5 but what faith Chrift, Happy is the man who is not offended in me. As for the pro- fperity of the wicked, envy them not,they ftand in flippery places,and flourifh like a greene bay- tree, but prefently they vanifii. Take no offence atthem nor at the croffe, looke not at this, but at the enfuing comfovt.Bleffed are they that fuffer for Rightecufneffe fake, bind fuch words to your head as your crowrne, God refer ves the beft comforts to the worfl: times jhis people never find ic other- wife. I but if I be thus precife,the times are fobad,I fhall be alone. Complaine not of the times when thou makeft them worfe3 thou fhouldeft make the times bet- ter, theworfethe times are, the better be thou, for this is thy glory, to be good in an evill gene- ration. This was Lots glory. Paul tels what ill ! times they were : But faith \\CyOur conver fatten is in Heaven, from whence we looke for a Saviour. jWhat brings deftru&ion on Gods people, but their jcyning with the wicked. Whenthey joy- ned with the children of men, then camcthe floud :Thefe and the like pretences keep men al- together from goodnefle, or elfe from fuch a meafure,as may bring honour to God,and com- fort to them fel ves. Or if men be great, why this is not honoura- ble _°1 Sbr.VII. Miit.i 1 6, Mat.j.io, ObjeEi. Anjw, PhiL.3.10. 204 Ibtiroe wa/fjcd my feet foe. Sb r. VIL We to doe thus;as yon know what UMichall faid to David, How glorious was the King of ifraell this day? like afoolcficc. To attend upon the word of God with reverence,tomske conference of Re- ligion, O it (lands not wich greatnefTe,&c. But the Spirit of God anfwereth this in hin\ I will \yet be more vile for Godt It is a mans honour here to ftand for God, and for good things 5 and it is our honour , that God will honour us fo much. Thofe likewiie that are worldly have excufes 3. Luk.1e.42. Pfal.i.1. Dcut.17.18, 19. Tie excufa of a]f0 ^ Alaslmuft tend my Calling, and they have TTim.S". Scripture for it to. He that provides not for his fa- mily is worfethenan Infdell, as if God had fet up any callings to hinder the calling of Chriftiani- ty, as if that were not the greateft calling.and the beft part that will abide with us for ever, as if it were not the part of a Chriftian to redeem rime from his calling to the duties of Chriftianity. I have no time (faith the worldling) what will you have me to dee ? Why,what rime had D^- vid when he meditated on the law of God day and night ? he was a King,the King is bound to fludy the Scriptures : And yet whofe employ- ment is greater then the employment of the chiefeMagittrate? And thus every one as their ftateand conditi- on is. the}' have feverall pretences and excufes. Thofe that are young, their excufe is, we have time enough forthefe things hereafter. Others, as thofe that were negligent to build the fecond Temple,*^ time is not yet f*y they ; when as the un- 1 Hag.1.2. 1 barve wa/hedmy feeL&zc. uncertainty of rhis life of ours, the weighcineife of the bvifineffcthe danger of t he cuftome of fin? the iugaging of our hearts deeper and deeper info the world, makes it a more difficult thing to be a Chriftian. It more and more darkens our underftandingthemorewefinne, and the more it eftrangeth our affedions from good things/, he more we have run out in an evill courfe. Tim ten a fpecial mercy >but when thoahaft am timeon- ly but the meanes, good company, and good motions, thou maycft never have fitch a gale againe, thy heart may be hardened through the deedtfufneffe of finne. Againe, who would want the comforts of Religion tot the prefect (as ^#//# faith) I have wanted thy (heetneffe t$o long. What' folly is itto wancthciweetncffe and comfort of Religion fo long as wee may have it. Some others pretend, The uncomfortdlweffe of Religion , I fballrvant my comforts, when as in- deed there is no found comfort without having our hearts in a perfect communion with Chrift, walking with God, and breaking off from our evill courfes-What isthereafon of difcomforts, unrefolvedneffe, and unfetlednefTe c when we know not where we are,whether we goe,or what our condition is, unfetlednefTe breeds difcom-i fort, and indeed there is no pleafure fo much, as the pleafure that the fervingof God hath with if. As the fire hath light and heate alwayes in it, fo there is no holy adion that wee performe throughly 5 but as it hath an increafeof ftrength, fo 105 Sbh.VII. 2C6 I have wafbed my feet>&c. Rev. 2. 7. Prov.26.13. Frov.i£.i6. S e r . V II . lo there is an increafe of comfort and joy annex- ed to it. There is a pre fent reward annexed to all th ings that are fpiritually good 5 they carry with them prefer t p *ace and joy, the confciencc hath that prefent comfort, which confumes ell dis- couragements whatfeever, as is alwayes found in the experience of that foule, that hath won fo much of it felfe, as to breake through difcou- ragemems to the pra&ife of holy duties. Be- lee vers have a joy and comfort, that others know mt of, an hidden kind of tJMarmay and content- ment, Thefe and athcufand fuch like difcourage- ments men frame to themfelves. My health will not fervejfhall endanger my life.Thereis4Zrw in the way{ faith the fluggard)who with his excu- fes thinks him felfe wifer then the wife ft in the City, There is none fo wife as the fluggard $ for belly policy teacheth him 2 great many excufes,which he thinks will goe for wifedome, becaufe by them he thinks to fleep in a whole skin •, He is but a fluggard for all that • and though he plead, Tet a little while. Poverty, notonely outward, but fpirituall poverty, and barrennefie of foule will cme upon htn as an armed man, and leave him de ftitute of grace and comfort, when he (hall fee at the laft what an evill courfe of life he hath led, that he Jiath yeelded fo much to his lazie flefli to be drawne away by difcouragements from duties, that he was convinced were agree- 1 able to the word. Now what may be the grounds and caufes of thefe faife Pretences and Excufes, which lharve wtifhedmy feet^c, which hinder m from holy duties. There be many caufcs. Firft of all,onc caufe of this in us is this, Natu- rally fo far as we are not guided by a better Spi- rit then our owne, we are inclined too much to the earthly prefent things of this life 5 becaufe they arc prefent and pleafant $ and we are nuzled up in them^and whatfoever puis us from them is unwelcometo us. This is one ground. Againe, joynewith this, that naturally fince the fall, the foule of man having loft wifedomc to guide it to that which is truly good, hath wit enough left to devife unto ward fhifss, to excufe that which is evill.In this fallen eihte the former abilities to devife things throughly good, is tur- ned to a matter of untoward wk joyned with fhifting. God made man right , but he hath fought out many inventions. CarnaU wit ferves camallwill very well, And camaSlufls never want an advocate to f lead for them, namely carnall rea- fin. From the bent therefore of the foule to ill things, Pleafure, Eafe, and Hownrifazh a conditi- on as pleafeth the outward man fince the fall)the bent and weight of the foule goeth this way, to- gether with wit : having loft the Image of God in holy wifedome , there is fliifting. This is a ground alfo why delay es arc joyned with fhifts. Againe, there is another ground, that corrupt Nature (mthis like the Devill and fin) which ne- ver appeare in their owne colours, fets amanon this way. Who would not hate the Devill, if he (bould 207 sTZVTi. Caufes of our delayes in put' ting ojfjpiritu- aft duties. I. Our intimation to earthy things. 2. Becaufe our de- praved ft it na> turally aboun- detb injhift$. Eccl.7.2j9. Becaufe of cor- rupt natures u^eneffeto [the 'Devill. 208 Sbr.VII. Iba've wafhed my fect&c. (hould appeare in his ownc likeneflc * or finne if it fhould appeare in irs owne colours * and therefore wit ftrctcheth it felfe to finde out (hifts. For fayes rhe heart, unlcftc there be feme ' fhifts and pretences to cover my flia me, I {fail be knowne to be what I am indeed, which I j would be loth were done : I would have the fweet, but not the fhame of finne, the credic of Religion , but not put my fclfe to the coft which commeth with ttue Religion, to deny my felfe. corrupt courfes never appcare in their owne colours, they are like the DcvUfbr this. And then againe, Naturally there is a great 835? H i&% °^yp°aifi^ usr > wc ™y d<* d^s «> JC , tatisfie Confcience(for lome what muft be done) [ to heare now and then, read and come to prayer ibetwixc deeping and waking (yawning prayer*) when we can doe nothing elfe 5 fomewhat muft be done, confeience elfe will cry out of us that we aie Acheifts,and (hall bedamncd,fome flub- beringfervice muft be done therefore. Yet not- withltanding herein is our hypocrifie, that we cannot bring our hearts to doe ir, as if fhould be done to parpofe; for though it be true thattherc is muchimperfe&ion in the beft anions, the bvft performances $ yet this ishypocrifie,when men I doe not doe it as God may accept it, md as it I may yeeld themfelves comfort. The heart ' drawes backe, duties it will and muft doe, but yet will not dee them as it Cball have comfort by them, This is inbred in the heart naturally, con-} \ Ibaye put off my coat%&c. confidence forceth to dee fomething, though the fltfh and corruption puis backe* This is the difpofition of all men, till they have got the vi* dory of their owne Atheifticall hearts. And then againe, Another ground may be this, a falfe conceit of God, and of Chrift, that they will take any thing at our hands, becaufe we love our felves, and thinke that we doe very j cbrifi well j we thinke that God is frich a one as we are,asit is9Pfal.50.21. Thou thought eft that Ivo/ts like unto thee^c. that God will be put off with any thing, and any excufe will ferve the turne. You have not afwearer, a filthy carelefTe per- fon, But he thinks God is merctjulU and 0m ft diedi for fmnersy and I was provoked to it , &c. itill be thinks to have fome excufe for it, and »-hat they willftand good with God. This dthcifmels in us aaturally 5and when we are palpably o blame in the judgement of others, and out felves in our fober wits 5 yet wee put more ignorance and carelefnefie on God then on our felves- Tu[h>God regards it not, it isthe times, I would be better: It is company whom I muft yeeld unto,&c They thinke God will accept theie things from them. But one maine ground thereof is, The fcan- ^dals that we meet withall in the world, which |( indeed ) is a ground, becaufe our owne falfe hearts are willing to catch at any thing. You fee (fay they)thefe men that make profeffuon of Religion whatthey are(and then the Devill will thruft fome Hypoerifie into the profcfllon of1 P Re- Ser.VII. B:caufeofa falfe conceit of God and of 6. Ibefcano'd's rot weel with?] alt in the _ XOQi Id' 2lO 'Sbr.VH. 1 bay e put off my coat&c% Religion) and they judge all by one or twoCand will be lure to doe it)therein ftands their ingenu- ity i and if they can fee any infirmity in them that are incomparably better then themfelves, Oh they arc fafc , here is warrant enough to diflite Religion and all good courfes, becaufe! fome doe fo and fo, as if the courfeof Religion were the worfe for that. Thus they wrap them- felvesinthofeexcufes, as men doe their hands to defend them from pricks. This is the vile poyfon of our hearts that will be naught, and yet notwichftanding will have reafon to be fo. The fpeech is, wickednefe never wanted pretexts : which as it is true of great wickedneffe, much more is it of that which goes in the world for drove fie y lukewarme profeffion^ under which many finke to hell before they are aware. They never want reafon and pretexts to cover their finne, there is a mint and forge of them in thefoule, it can coine them fuddenly. Thus wee fee our wits doeferve us excellently well, to lay blocks in our owne way to hinder us from Heaven ; we are dunces and dull to doe any thing that isfpirituslly^good, whereof we are; incapable. But if it be to lay blocks in our owne way to Heaven, to quarrell with God and his Ordinances, with the dodirine of fal- vation, with the inftruments^eacherSjand thofe that lead us abetter way, that our wit will ferve for. But to take a courfe to doe us good another day, to lay up comforts, in which we might end and clofe up our dayes, there we are back V - 1 bay e put off my coatee, 211 backward, and have fhifc upon fhift, This is added for the further explication of it, becaufe of the neceflity of the point : For, except our hearts bedifcoveredto us, weflnli never know what Religion meanes, fave to know fo much as may through the winding, turning, fhiftir.g, and falfliood of our owne Nature, bring us to hell : Wherein we are worfe enemies to our felves then the Devill is, who could not hurt us, unlefle we did betray our felves* But hee hath fa&orsin us to deale for him, our owne carnall wit and afft&ion, they hold correfpoo- dencie with him, whence all the mifehiefe that he doth us, is by that intcrcourfe that our nature hath with Satan : That is the Dalilah which betrayethalltheS^^/iwj (found worthy Chri- ftians in the world) to their fpirituall enemies. Therefore, we can never be fufficiently inftru- <3ed, what a vile nature we have fo oppofiteto Religion, as far as it is faving. Corrupt nature doth not oppofe it fo far as it is flubbored over, but fo far as may bring us to that fiate we fhould be in, we have no worfe enemies then our owne hearts. Therefore let us watch over our felves continually,and ufc all blefTed means appoinred of God, whereby we may efcape out of this dangerous fleepy difpofition of foule, which coft the Church fo deare, as we fhall heare(God willing)hereafter. Ser.VII. P 2 THE I >ll Ser.VIU. ******* u ♦ ^ «j^'» 'f' The eighth Sermon Cant, V. III. / have ftttojfmy coatjhow Jhall I put it en ? I have wafied my feet, how fball I defle them t Quett. Anfvo. I. 8675©iE are now by Gods affiftance to fpeake of the remedies againft the laziediftemperswe are prone un- to in fpirituall things, where we left offthelaft day. What courfe fliould we take then to come forth from this diftempered lafineffr, that we may attaine a fpirituall taft and relifh of heaven- ly ihingsifo as not to loath religious exercifes, or delay and put them off with excufes. F ft of all , Refolve not to confnlt with fit fli and blond in a#y thing : For it al wayes counfcls us for Refoivenotto jcafe, asPtfwcounfelleci Chxift,conc\ude^ls itfojrno; fo,\ct our judgements be convinced; for Refilu- tion is a difpofition arifing from the jw'//immedi- ■" atcly ^ To be re olute in Spiritual! un- dertakings. lba after the catalogue of thofe worthies fet downe there, that which we are exhorted and pointed to in the beginning of the next Chaprer, is unto the pradife ofthe like vermes in imita- Heb.ia.i. tion, having before us fitch a flood of witnejjes , wherewith being compaffed^ the exhortation is. Let m therefore flake ejf every thing that prejfeth iowny and the finne that hangeth fo fad *#3&c. As the Cloud was a guide to them to Canaan out of Egypt : fo the Cloud of good examples is as it were a light to goe before as, to the heavenly Ca- naan. In this cafe above all, let uslooke to Chrift, Wo # the Author and jimfler of oar faith. This will make us breake through discouragements, and refolvc indeed. What could hinder him * his love was fo fiery,that nothing could hinder him to come from Heaven to the Womb of the Vir- gin* from thence to the Crofle, and fo to the J Grave, to be abafed lower then ever any crea- ture was. His love to us fo carried him through alldifcouiagements and difgraces. conjiderhim, Hcbu.$. who endured fuel) (peaking agatnft of fwners. Tie confederation of Chrifts love and example will \ carry1. i 1 ba've put off my coatee. x\7 Shr.VIII. long oe carry us through all difcouragements whatfo- ever. And further, Let m be able by found reafons t* jujfifie the wayes of God, and to anfwer cavils, to j To f>ave good give account of what we doe to our felves and others, f00U1d5 fnd with reafons why wefar.difiethe^^/^, have flrl/Ine™ fuch Communion with God in Prayer, neglc£ j the fafhions of the world, &c. To have rca- fons ready from Scripture , is an excellent I thing jwhen we are able to juftifie whatfoever we doe by the Word, againft allthe quarrels of our owne hearts and others. When we are led to do things onely by the example of others, orbie refpeds, then we are oft times put to icon the fudden by temptationsjbeing notable to juftifie what we doe. Let us labour therefore to doe things upon good grounds,and be able to juftifie allthewayes of Religion,3sthey areeafily jufti- fied 5 for nothing in this world ftands with fo much reafon^as exa&neife in the wayes of God. There is fo much reafon for nothing in the world, as to be not onely Chriftians, but exaft Chriftians, as Paul faith to ^Agriffa^ wouldto God you were not alwofl, but altogether as I amt fa- ving thefe bonds. To make confeience of all wayes and courf es,it ftands with the moft reafon of the world, fo to juftifie Religion by reafons tmanfwerable, that may fet downe corrupt na- ture,and ftopthe mouth of the Devill himfelfe : And herein let us propound found and ftrong . queftionsto our felves often ; arethofe things Yflrdngqueflu J (that I am moved to doe)good?or are they not i u^*™* I Aft.1f.29. To help on rea- {on&e mufi of- ten propound 2l3 lhaveput off my coat^c^ Sbr.VIW. Mit.ii. If they be good, why doc I not doe them i If they be bad,why doe I doe them ac all i If they be good, why doe I ftickeatthem i how doe I provcthemcobe good^have al way ready forrK Scripture , or reafon from thence which is as pood. The reafons of the word are trioft divine- ly ftrong,let them be ready ag:iinft all Objedi- onswhatfocver^ as againfl Height oathes,thinke| ofthatof Chrift, that we mu/l give an account for all idle words, how much more for Atheifticall oathes : fo agsinft grofler finnes Jearne rea- fon j a civill man, an Heathen would not doe thus. So alfo when the fk (h moveth us to any back- wardneflcin religious courfes, let us have fome Scripture ready, 01 reafons dedu&ed from it. As from tieT>ig-] from the Dignity of our Profeffion^fiom the great Tt}t our*r°~ Hopes we have to be glorious another day . And rea- | fon the matter, how doth this that I am moved to fuit with my Hopes and expectation ro come? I how furthers it my journey homewards { And 2. j confider this likewife, That no excufe will ferve confider what ' the tttrne at the day of judgement , hut fitch an one as excufes may t arir(tfj fr0man invincible infirmity, or an unremo- /uffictcnt at t be J J / J' , i day of judge- \ vcable impediment y luchan excuie taken from an invincible infirmity^ mr/ then ferve the turne: As when we cannot poffibly doe a thing from impediments, that all the meanesin the world cannot remove : As z poore man cannot be libe- ral l, &c. Excufes alfo fetcht from impoffible im- pediments -j as from invincible weakneffe may availe, if a man have an infirmebody, that he cannot 1 hay e put off my coatee, cannot doe that which another man can : thefe excufes with a gracious God will ferve the turne 5 which are not fo much excufes, as a juft plea : But otherwife, our untoward excufes will not ferve theturne. What hindered them in the Gofpell,who were invited to the Supper * Ex- cufes from Oxen, Wtves,&tc. Was it not lawfull to buy Oxen^and was it not lawfull for the mar- ried to take content in a Wife? another had mar- ried aWife ; were not all thefe things lawfully very lawfull : The Farme hurts not, if it hinders not,northe Wife.Oxen^xox any things but in this cafe, when we regard thefe things more then the invitation to come tothefeaft of holy things : Here is the malice of the Devill, which brings thatdolcfull melTage,T% flail never Kt aft erf my fiaft. There is fuchan infinite difproportion be- tween the good of Religion, Peace of Confer- ence, Ioy intheHoly-Ghofthere, and Heaven and HappinclTc hereafter ; and between ,any thing in this world, that to alleadgeany hinde- rance whereby we cannot keep a good confei- ence^and preferve aflurance of falvation,is mod extreame folly and Atheifme. I bclecve not a better life (the difproportion being fo great be- tween the ftate of this life and a better) if I fetch excufes from the things of this life, to keep me from Religion , the Feare of God, and wor- king out my falvation with feare and trembling. Thefe excufes will not ferve the turne, not only with God, at the day of judgementjbut alfo our owne confeiences will tell us that we 3re Hypo- crites 219 sT^vni Luk.14. 220 . ■ — — ■ -~— Have put off my coat, Sic. S b r . VIII. critcs to make fuch or fuch a plea^therfore when men become falfe, thereby to provide for wife or children , and take corrupt courfes to keep them from Religion, with pretext of their cal- Iings(leaft they ftiould lofe one day in fcven)thi$ imploy ment cannot profper,which Heights over duties under falfe pretences. O ! they can toile forthe pelfe of the world • but for matters of their foules, they turne off all fhamefully, as it there were not a GWto judge them, a Heaven to reward them,or a Helho punifh them. Will fuch excufes ferve the turne < O no,they cannot with confcience,much lcflc With God the Iudge3who is greater then our confeience. This is another way to cut off thefe idle cavils, to confidcr that thefe excufes cannot ferve the turne, neither to comfort confeience in this world, nor to uphold us in our plea at the day of judgement, Remem- ber that. And then aga\ne,Let f# inure oar felves to heart the yoake of Religion from our youth , which will make it eafie afterwards. It were an excellent thing, if thofe who are young (in the prime of their yeares) would inure themfelves to the ex- ercife of Religion, thiswould makeit eafie unto them,to read the word of God3to open their fpi- rits unto him in Prayer. It may pleafe God here- by (though they be negligent hereinj yet they may be called to Religion. But for an old man there is much worke to doetoreade, to get any thing into his braine,when his memory is pefte- rcd with other things, and corrupt nature in him 4- Toinweour felves to beare theyoa^e of Reltgion. The danger ignorant old age. &c. 5. To inure our fdies to diffi- culty and bard Jhip. 2 Tim. 2. 3. Ser.VIII- man, to exercifebimfelfeinGodlinejfe : Itisagood thing for all that are young to cxercife them- I fclvestoall duties cf Religion, orclfe pretences will grow up with 3ge,whereby they will bein- difpofed every day more then other. Experience fhewes it generally,we may beleeve it :if we will not,we (hall find it hereafter too true by woefull experience. And then againe, by little and little, not only to be inured totheyoake of Religion, but like- wife tc endure difficulties, epfofition and hardjhtp -y as the Apoftleftandsupon it to Timesby, To en- dure bard/hip and afflictions from the beginning If the thing be good and warrantable, negle&the fpeechesof the world. What are the fpeechcsof a company of men in the ftate of nature, in their miferable condition, to regard them fo as not to endure hardfhip in fuch things, of the goodnefle whereof we are convinced i Bucinthefedayes men take up a delicate profcflion of Religion, men will be religious, but they will fufFer no- thing, not a taunt or a fcofFe, they will part wkh nothing, be at no loffe, fuffernocroflTe,be at no paines with Religion further then may (land with all earthly content of this world. This de- licate profeflion (if any thing among us) threate neth the removing of the Gofpell and bleiTed truths we enjoy, becaufe we will not part with any pleafure now. How will they fuffer afflicti- ons for the Gofpell(iffuch times come) that will not part with a vaineoath, a corrupt fafhion of life,a fuperflqity, that will not part with a rotten J un- X unfavoury difcourfe, which difcovereth a rotten Spirit,and infcdeth others. Here is a profeffion of Religion indeed, that cannot have fo much mattery of the corrupt hearths to deny and over- come it felfe in things that are grofTely ill. How will a man part with his bloud and life, that will not part with things that heihould pare withall, not onely with fomething to the poore, and to good ufes»bur to part with fome finfull courfc of life and wicked and ungodly lufts that fight (againft the foule, who will not endure not fo i much as a checke,who rather then they will goe under that cenfure wherewith thc^orld is plea- fed to difgrace Religion, they will live and die like Atheifts. This extreame tenderntfTe in the matters of God and of falvation,is the caufe why many eternally perifh. Againe,tocutoffall vaine excufes, Lttutofi have in thought of our heart what we fheuld be, and whatwefhouldallaimeat, and how far we come all fhort of it .hChxi&iznthdX. hopes of good of his Religion,(hould live by faith, and depend upon God in the ufe of lawfull meanes. If he be as he fhould be,he ought to walke with God, keep his watch with him , and doe nothing unbe- feeming the eye of God. When his corruption draweshimtobecareleffe, then he is not as he fhould be 5 for in a right temper he ought to be ficred to ev<:ry good worke, ready for all oppor- tunities of doingany thing that is good 5 becaufe the rime of this life is the feeds-time, the time of doing good, the time of reaping is in the world Ser.VIII. 6. To remember what xvejbQuli attbejinAmb&t wefhwldatl aimt an to 224 I have put off my coat&c, I S er. VIII. to come 5 when therefore the heart isfhut,when any opportunity is offered of doing good3he may i conclude certainly, I am cold and du!I5 pretend : what I will, I am not as I fhould ht.^A Chriftian i Cor.i j.58.; oygfa iQahoundintbe worke of the Lordy efpccialJy having fuch abundance of encouragements as j we have.What a world of encouragements hath aChriftianftherearenonetothofr of Religion, from the inward content thar it brings here at the houre of death,and in glory hereafter. When wearcdrawnetobefcanty, niggardly, andbafe to things that are good, furely this is not as it fhould be3 pretend what we will to the contrary, this is a fault. A Chriftian fhould at alltimesbc fie to yeeld and to render up his foule unto God, becaufe our life is uncertaine. When therefore we are moved by corruption to live in a ftate j that we cannot abide to die in, becaufe we are I j under the guilt of fome finne^then certainly pre- ! tend what we will, our ftate is fo farre naught, as I farre as there is unfitneffc and unwillingnefle to die. Let us have in the eye of our foule therefore, what a Chriftian fhould be, aime at it,and thinke that when we flop at a lower meafure and pitch 5 that f pretend what we will J all is but from car- nail wit and policy 3 the greateft enemy that Re- ligion harh. We pray in the Lords Prayer, Thy Kingdome I j come, thy will he done in earth as it is in Heaven, ) great defires, and which fhould be the defiresof all our hearts. But herein we play the Hypo- crites^whileft we pray thus, that the Kingdome of God IbaVe put off my c I pton and our i i - r n t i cattmgtoGod, couragement there is from men, wefbouldnot and not to man. be difcouraged.We (hall heare men continually 8. To be perfaa dedtbatfnne is the great eft eviMjand grace tbegreiteft pooiin the torld. . complaine of others, that they are unthankfull iperfons, and why fhould we doe any thing for them? Why? doe it to God:Ifit fall within our callings,let us doe juftice and (hew mercy, God will accept,though men doe not:It cuts ofFmany difcouragements in duties : It is bed: to have Gods reward. In this world it is good to meet with naughty unthankfull perfons, becaufe clfe we fhould meet with all our reward here. It is good to doe fomewhat for Gods fake, and for Religion,let people be as thankfull as they will $ tofay,Ididitnottoyou, but to God. If a man regard thedifcouragementof theworld,he (hall never doe that which is good , people in the world arc fo unthankfull and regardlefleto thofe that wifh them beft, and that doe befttothem. But if a man doe a thing to God,and doe it out of duty and confeience, he may hold on, have he never fo many difcouragements in the world, he flialllofe nothing, all (hall be rewarded, and is regarded. Likewifebe fureto carry this in mind, That finnc is the greateft evill, and grace and geodnefte the I bay e put offmycoat&cm the hefl thing in the world. Therefore there is no excufe for finne,from any thing in the world;for it is the worft thing inthe world, which ftaines the foule,and hinders it from comfort. And for grace and goodnefle in the inward man, it is the beft thing in the world, therefore purchafethis* though with difadvantage. It is beft to avoid fin, though with enduring evill ; yea to avoid the leaftfinne, by enduring the greateft evill. It is wifedome to doe good with difadvantage, when the difadvantage 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 thisalway in consideration, whatfoeverl fuffer in this world, I will not finne, this will cut off a world of excufes. Therefore let us labour to cutoff all cavils, and to arme our (elves. l\ is the^ He Peters ex- hoitmon,zsDavids worthie* r Tirough the pikes to fetch him water f rorrrti. will inable us to pofTefle it. Therefore labour fird , to have a chart un- der'ft anding of the things ofGod^ and of the ex- cellency of tbem> for !igbt will caufeheate. Why did rhe Kirgdc rr- of Heaven iodohn Bap if s time faff-? valence ? why werlBen then fo V'oknt ic c!eav? unto Chrid ^^Wcaufe from that time the Cofpell was more clearly mamfefted. And heavenly truths the more they are dif- covered and layd open (there is fuch an ex- cellency in them ) the more they worke up- on the heart and affe&ions. Therefore, The Kingdome of Heaven fuffered violence. And where are people more earned after good things, then in thefe places where the Evan- gelicall Truths of God are layd open mod, there they breake through all difcouragements whatfoever. And fo, Labour for Faith to beleevethofetruths9 which is the mod victorious and conquering CL3 Grace, Ser.VIII. Heb, 1 1.27. Cant.8.5, 2;0 ^Sbr.VIU. Phil.4.13. Mat if. 2 Cor. j. 14. Cant. 8. 1 bay e put off my coat&c% .-I Grace,that will carry us through all difcourage ments whatfoever, becaufe it will fet greater things before us, then the difcouragements are. Are we afraid of men i Faith it lets Hell before us. Are we allured by the world i it fees Heaven before us. It conquers the world with all the difcouraging temptations thereof. Are the difcouragements fromimpoflibilities? O, It is hard, I cannot doe it. I but (faith Paul) I am able to doe all things through Chrijl that Jlr 'cng- thens me. There is a kinde of omnipotency in faith, 0 woman be it unto thee as thou wilt. We have abundance of ftrength in Chrift, Faith is but an emp y hand that goes to Chrift to draw from him what it hath need of 5 In Chrtfi lean doe all things. So, To hgve our hearts warmed with love to him 5 this Gjace of the Spitit will make us pafle through alWifcouragements ; for it hath a con draining power \ The love of Chrifi con- jlrainesm (faith the Apoftle) If our hearts once be warmed with the love of Chrift, this will makeustothinke nothing too deareforChrift, and will cut off all excufes and pretences what- foever, which come from eoldneffe of 3fFe&i- on. Love is ftrong as death, as we have it in this Booke, U^'uch water cannot quench it. Allop- pofitions and difcouragements whatfoever, all the water which the Devill and the world hath or ufeth , cannot quench the heavenly fire of love, when it is kindled in any meafure. What carried the blejfed Saints and (Jtfartyrs of God) in\ I bay e pup off my coat&c ; The fbortnejfi in all times through the pikes of all difcourage- ments ? 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 faw fuch a light which wrought upon their aflfe&ions , and carried them a- raaine againft the ftreame ( contrary to the ftreame of the times wherein they lived) that the worfe the times were, the better they were. And let us confider againe, That Chrifi will not he alwayes thm alluring us y that wee fhall I If ^joying not alwayes havethefe encouragements, fuch. ^fibei^ truths and motions of Gods Spirit, as perhaps we feelc now. Therefore when we fcele any good motion ftirred up toward Chrift, enter* taine it prefently, haply we fhall never heare of it againe, the longer we deferre and put it off, the worfe. As a man that is rowing in a boat, let him negl^di his ftroake, the negle- to fee a Countrey afarre off. Now, we are nearer falvation, then when we believed^ let us help our backward foules this way 5 that fo, having ftill I Glory in our eyes, it may help us to goe through I I Q_4 all! %\x 1 ba^ve put off my coatee, Ser.VIU.;3^ difcouragements whatfoever they be. We know Zaccbeus, when he was afraid that hee fhould not fee Chrift, went before the mul- titude, and getting up upon the top of a Tree, thus helps himfclfe : So doth Grace helps it felfe by Glory. And fo farre is Grace from obje&ing and pretending lets, as it makes fup- plies in Gods fervice $ as David, who in this cafe was pleafed to be accounted vile. Let us looke unto the Recompcnce of the reward, not to the prefent difcouragements, but to the prize at the end of the race. What makes a fouldier to fight hard for the vi&ory in the end i The fweetneflfe of the triumph. What makes a Husbandman goe through all difcou- ragements { he hopes to receive a crop in the end. Confider the iffue which followeth after a confcionable , carefull, and Chriftian life , after a more neare and perfeft walking with God, maintaining Communion with him. Let there be what difcouragements there will be Pfal.37. in the world, The end thereof is -peace, The end ^ of that man is petce. Upon this ground, the 1C0r.1j.58. lApoftle exhorts us, to be fruitfully and Abun- dant in the worke of tbe Lord ', knowing that your labour is mt invaine in the Lord, THE &33 Ser.IX. The ninth Sermon* Cant. V. VI. Irofe to open to my Beloved, but my Beloved had withdrawne himfelfe,8cc. Aturally we are prone to delaies in heavenly things3and then to cover all with excufes. A man is a Sophi- fter to himfelfe, whom he firft de- ceives, before the Devill, or the World deceive him ^ Which is the reafon why fo oft in Scripture you have this mentioned. Be not deceived 3 God is net mocked : Be not deceived, neither Adulterer^ nor Covttout per [on, nor fuch and fuch, Jhall ever enter into the Kingdome of Heaven, Be not deceived. Which is an intimation, that na- turally we are very prone to be deceived in points of the greateft confeq.uenccin the world, to flatter our felves (as the Church doth here) with hKccxcuks,I have put off my coat&c. But we (hall now fee in this next verfe, what be- comes of all thofe excufes, and backward- neffe of the Church, whereby fhee puts off Chrift. My Gai.67. 1 Cor,6 9,lp ■ *34 But my Befofved Ser.IX. Vcr.4. Ver.5. Ver.6. Obferv. I. Obferv.i. My Beloved put in his hand by the hole ofthedoore, and my bowels were moved for him. I rofe to of en to my Beloved: and my hands drop- fed with myrrh, and my fingers withfweet fmelling myrrh upon the handles of the locke, I rofe to open to my Beloved^ but my Beloved had I withdrawne himfelfe,8zc. This comes of her fluggifhnefTe, and drowfi- nefie, that Chrifl: abfented and withdrew him- I felfe. There are three things here let downein thefe verfes now read : 1 . chrifl s withdrawing of him felfe. 2 . His gratious dealing having withdrawn him- filft. He doth not altogether leave his Church, but puts his finger into the hole of 'the dm e, and then leaves fome fwectnefle behind him before he goes. Afterwhichisferdowne, 3. The fucceffe of Chifls departure, and with- drawing ofhimjelfe from her. 1. Her bowels were moved in her , which were hard before. 2. She rofe up out of her hed^ wherein former- ly Che had framed, and compofed her felfe to reft. 3. She fecks, and cals after him. But the Do&rinall points,which are to be ob- ferved out of thefe verfes5are thefe : 1 . That chrifl doth fometimes ufe to leave his ihildren^s he did the Church here. 2, That thecaufeis from the Qhurch her felfe, as we fee how unkindly (he had ufed Chrifl* to let " him i ^ Obferv.$. him attend our leifurc fo long 5 therefore he ta- king a holy ftate upon him, leaves the Church, The caufe of his forfaking us,is in our fclves,we may thanke our felves for ic. 3. That though Chnft deale thus with us, yetnotwithftanding, he never leaves us wholly, without fome footfteps of his faving grace \and ever- UHing love, fome remainders and f rims he leaves u$on the fiule : So as it lingers after him, and ne- ver refts rill it find him, he al wayes leaves fome. ' thing.Thereisnevera total! defertion5 as we fee here in Chrifts dealing, he puts his finger into the hole of the dem, he Hands at the doore5and leaves myrrh behind him, Something in the heart that caufeth a lingering, and reftlefleafFe^y taking away the meanes of Salvation, the Miniftery, or by taking away outward comforts , which is a withdrawing of his, cfpecially if he accompany the taking of them away with fome fignes of his difpleafure, or fenfe of his anger,as ufually it fals out. This doth imbitter all crofles and lofTes>namely when they come from Chrift, as a Teftimony of his anger for our former un- kindneffe. 2 . Sometimes his for faking is more inward, and that is double ; Either in regard of feace.and 'joy, fweet inward comfort that the foulc had wont to feele in the holy Ordinances by the Spirit of Chrift ; Or in regard of flrength and affisiance. There is defertion in regard of comfort* and in regard ofjlrengtb. Sometimes he leaves them to themfelves in regard of ftrength and fupporta- tion to fall into fome fin, to cure fome greater fin perhaps. Now that Chrift thus leaves his Church, it is trueof alhboth of the body and of each particu- lar member of the Church. It is true of the whole body of the Church 5 for you have the Church complaining, I fa. 49. 14. God hath forgotten me. Can a Mother forget her childe ? (faith God againe) So PfaL^.p. and in other places, the Church complaincs of forfakmgs. The Scripture is full of complaints in this kind. It bad witbdra^ne him f elf e. Ionah M>?- It is true of the fever all members ^and cfpecially of the moft eminent members, as we fee holy lob complaineSjas if God had Jet him (as it were) abutt$Jhcotat> and hadoppofed himfelfeagainft him,So-D4T7VcomElaints(P/4/.88.ii.P///f77. p.and Pfal.So.i, and in other Pfalmes) of Gods zngcx.CmettmePOtin thine anger. The Pfalmes are full of this, fo as it would betime unprcfita- bly [pent ro be large in a point fo c!eare5that eve- 1 ry one knoweth well enough, who reads and un- derftands the Pfalmes. So Ionah iikewifefelta kind of forfaking , when he was in the midft of the fca, when the waves were without^ and ter- rors within^ when he was in the midft of Hell (as it were) Thus you fee the inftancescleare the point. The ends that God hath in it are many 5Firft, To in dure his pre fence the more to us. which we Toi^earefor ilcighted too much before. It is our corruption, pre/ente. the not valuing of things till they be gone, we fee not the true price upon them when ween joy | them. When we enjoy good things,we looke at the grievances which arc mingled with the good >and forget the goad,which when it is gone then wee remember the good. The ifraelites could remember their onyons and garlicke,and forget their flavery : So becaufe Manna was pre- fent, theydefpifed M anna and that upon one in- convenience it had, It was ordinary with them. Thus the corrupt heart of man is prone in the [ enjoying of favours : If ithaveany grievance,it murmures at that , and it troubles and makes them i. Numb. i i.j, 238 But my Beloved ! Ser.IX. 2. To teach m re 1 [dome how to deale with others. z Cor. 1.4. them forget all the goodneffe and fweetnefleof what they enjoy. But on the contrary, when God withdrawes thofe good things from us, then we forget thofe former inconveniences>nnd begin to thinke what good we had by them. This is the poyfon and corruption of our Na- ture. Again, fhrijl feems to forfake usjotry the truth To try tie truth{ 0r ^ »races andaffe;iions tn «*, whether they be of our graces J ^ , JJ » 1 *•* 1 • and afckions. true or not, and to caute us to make after him, when he feems to forfake us,as undoubtedly we {hall* where there is truth of grace planted in the heart in any meafure. And In regard of others, he doth it to teach us heavenly wifdome hew to deale with thofe in AffiiSH- cn:\i makes us wife, tender, and fucceffefull in dealing with others, when we have felt the like particular grievance our fel ves; as Gal. 6. i . Bre- thren if a man he overtaken in a fault 7 you that are ftirituall reft ore fuch an one in the fytritof meek- ne(fe>confidering thy ftlfe, leaft thou alfo be tempted. Experience of f pirituall gricfc in this kind, will make us fir, able and wife every way to deale with others. This ferves likewife, To weane us from the world, in the plenty and abundance of all earthly things -For take a Chriftian that hath no croffe in the world, let himfindefomeeftrangement of] Chrift from his fpirit, that he finds not the com- forts of the Holy-Ghoft, and that inlargement. which in former times he enjoyed, and all the j wealth he hath,the earthly contentments he en- 1 ______ i°ycs! 4- To weane m pom tie re or 1 1. had mtbdrawne bimfelfe. joy cs pleafc him not, nor can content that foule, | which hath ever felt fweet communion with ' Chrift. Again,how fhould we pray with earneft- neffe of affe&ion. Thy Kingdome come (in the time of profpcrity)except there were fomewhat in this kind to raife up the foule to defire to be gone i Now it is our fubjedion to thefe altera- tions and changes, ebbings and flowings, fome- times to have the fence of Gods love in Chrift, and fomctimes towantit,fomctimcsto feele his | love, and fomtimesagaine the fruits of his anger and difpleafure, which ferves exceedingly to ftir up mensdefiresof Heaven. 5. In this place here, the efpeciall end was, To correct the fiemty , and ill carriage of the Church* And likewife, To prepare the church by thisde- fertion^nd feeming for faking for nearer communi- on : For indeed Chrift did not forfake her, but to her feeling, to bring her in the fequell to have nearer communion and union with himfelf then ever fhe had before^ Godforfakes, that he may not forfake ; he feemes ftrange, that he may be more friendly :This is Chrifts ufage,A? perfonates an adverfary, when he intends tofhew the greatejl effects of his fove,zswc may fee afterwards in the paffages following. And alfo, To make us to know throughly the bit- ternefe of Jin, that we may grow to a further ha- tred of that which deprives us of fo ftoeet a com- munion : We think fin a triflle,and never know it enough, till the time of temptation, thacconfei- 2?$> Sbr.IX. 5. To correcf our fecurity. 6. To prepare tie foule for a nea- rer communion with him* 7. That itpe may ^;o» throughly what the bitJ ternejfe oj Jin is ence 140 But my Beloved I S b r .IX. ! ence be a wakened and opened,that it appeares in its right colours. 8. j And then again, That vot may know what Qhrifi That wee may fuffered3 and underwent for us in the fence of Gods t aft e a little J JJ , . , ir n- r j - J -r* ' Jhat cbnfi wrath jn the abjence of bis favour for a ttme. This fufftnl . I the humane Nature could never have fufFered, if his divinity had withdrawne it felfe. Now all of us mud fip of that cup whereof Chrift drank the dregs,having a taft what it is to have God to for- fakeus. For the moft part, thofe beleevers who live any time (efpecially thofe of great pares) God dealesthus with, weaker Chriftians he is more indulgent unto 5 at fuch times we know of what ufe a Mediatouris, and how raiferable our condition were without fuch an one, both to have borne and overcome the ivrath of God for us, which burden he could never have under- gone it, but had funkc under it,but for the Hype- fiaticall union. Let us not therefore cenfure any Chriftian, when we find that their courfehath been good and gracious 5 yetnotwichftanding they feeme to want comfort, let us not wonder at them, as if God had utterly forftkenthem : Indeed fome- timestheythinkethcrafelvesforfakcn, and the world thinkes them fo too , that God re- gards them #0/ .-They are people of no refped ei- ther to God or to others,as you have the Church in the Pfalmes complaining, as if God had for- faken them, fo they thinke themfelves forfaken, and the world thinks them fo too, and ncgleds them y therefore in fo doing we fhall cenfure the gene* * Vfeu Not to cenfure other Cbrj/ti- a^s wanting comjort. Pfal.44 9, had withdraicne himfelfe. generation of the Righteous. It was thus with the Head of the Church , with the whole Church, and with every particular member 5 neither is it fit wee fhould alwayes enjoy the fence of Gods love. Chrift by heavenly wife- dome difpenfeth of his fweetnefle , comforts and peace, as may ftand with our foules beft good ^nd we ftiould as much take heed of cen- tring our felves in that condition, as if we were rejected and caft away of God. We muft judge our (elves at fuch times by Faith, and not by feeling ; looking to the promifes and Word of God, and not to our prefent fenfe and appre- henfion. Againe if this be fo, Learne to prepare and look for it before hand, and to get fome grounds of comfort, fome promifes out of the word, and to keep a good confciencc.O it is a heavy thing, when God (hall feeme to be angry with us7 and our confeience at the fame time fhallaccufe us, when the devill fhalllay fins hard to our charge, and fome af fliftion at the fame time lie heavy upon the fore and guilty foule. IfwTe have not jfomewhat layed up beforehand, what will be- Icomeof the poore foule, when Heaven, and 'Earth, and Hell, and all fhall feeme tobeagainft it. There are few that come to Heaven, but they know what thefe things meane. It is good there- fore to looke for them, and to prepare fome comforts before hand. But what here fhould be the inward moving caufe i It is in the Church her felfe 5 for marke I R the! 241 Ser.IX - 1 Vfii. To prepare loofiejorde fertion. and i H* I opened to my Belo W>&ct ! Seh.IX. Obferv.2. \ Caufes of de^ fcrtioninour fdves. I. 2. 3- 4- 5- 6. 7- Vfei the coherence,fh: had turned ofTChrifr with ex- cufes, presences, and dilatory anfwers, and now prefendy upon it Chrift forfakes her in regard of her feeling, and of the fweet comfort (he for- merly enjoyed. The point is, That the cattfe re [Is in our felves why chrift with- drawes comfort from our foules. Ifwefearch our owne hearts we ihall find it fo*5and ufually the caufes in our felves are thefe, asit was in the Church here. i.When we are un- kind to chrift ,and repell the fweet motions of the Spirit. 2 . When we improve not the preciom means \ of falvation that we enjoy . 3 . When we are carelejje of our conversation and company . 4 , When we lin- ger after car nail liberties andeafe. 5 .When we y eeld to carnall policy >w\d fhiftsto keep us off from the power of Religion, to goe on in a lukewarme courfe. 6. When we linger after earthly things and comforts flnd wrap our felves up in flefhly policy for eafe. f. When we tremble not at Gods judge- ments, and threat nings, and 'at the fignes of them ^ with many fuch things. Where thefe difpo- fitions are, wee need not wonder if wee find not the comforts of Chrift, and of the Holy- Ghoftinus, with thegracious prefence of his Spirit ; the caufe is in our felves. Butfecurity hath been at large fpoken of before, where the Churches fleep was handled ; therefore the point fliall not be here inlarged, but only fomeufe made of it, as may ferve forthepre- fentpurpofe. If Chrift (hould take away the comforts that we! 1 opened to my Beloved&cm we enjoy, and remove himfelfe, and his dwel- ling from us (for he is now yet among us, and knocks at our doores) doe we not give him juft caufe to depart i what a fpirit of flumber pof- fefleth uSjWhich will be awaked with nothing to fceke after Chrift { how few lay hold upon God, preffe upon him , wreftle with him by prayer , to hide themfelves before the evil! day come, as they fhould doe i Therefore if Chrift have abfented himfelfe a long time from the Church ingenerall, and withdrawne the com- fort and prefenceof his ordinances 5 and in par- ticular withheld the fweet comforts of our fpi- rits, and our peace, fo that we fee him in the con- trary fignes of his difpleafure and anger, as if he did not regard and refptdk us,we have given him juft caufe fo to doe. Wee fee here how the Church ufed Chrift, and fo doe we with the like fecurity, and a fpirit of flumber, with unkind- neffe, notwithftanding all the provocations that Chrift ufeth to win us 5 he leaves us not,untill he be left firft,forhcdefires to have nearer acquain- tance,communion and fellowfhip with the foul; as we have feencin the former verfe, MyLeve, my Dovejny Vn defile d>0 pen to mey&c. Therefore if we doe not erjoy more acquaintance with ! i Chrift then we doe,and waike more in the com- forts of the Holy-Ghoft , itismeerly from our ourowneindifpofition and fecurity 5 therefore let us cenfure our felves in this kind, and not call Chrift 3nenemy,as if he had forgotten,and God had forfaken. Take heed of fuch a fpirit of mur- R z Ser.IX. The heft way to] recover ^iritU' aU comfort. muring *44 Shr.IX. My Behaved put in bis hrndfec, i muring : If fuchaftatebefallusjletuslabo'Jrto lay out hand upon our mouth, and to juftifie Chrift. It is juft with thee thus to leave me, to give me over to this terrour, to deale thus with me, that have dealt fo unkindly with thee $ fo to juftifie God, and accufe out' felves, is the beft way to recover fpirituall comfort. Well, for the third point, That howfoever chrifl bie provoked by the Qbnrcbes ingratitude, \ drowfweffe, and carelefie carriage, to leave her in l regard of her feeling, and of inward comfort. Yet notwitbjlandtng be is fo gracious , as to leave fome- \ thing behind him,that p)ewes indeed, that he had not left the church altogether ^but onely in fome regard. For howfoever Chrift (in regard of fome order o{hisprovidence)\eaveit y yet in regard of ano- ther order of hhprovidence, careand mercy, he doth not leave ir, fo as one way which hee takes muft fomtimes give place to another way of his j working in ordering things. Sometimes he is Iprefentinavvayofcomforr, that isoneorderof \ his difpenfarion ; and when he fees that that is negle&ed, then he withdrawes his comf orts,and hides his gracious countenace5yet he is then pre fent ftill in another order and way, though wee difcerne it not, that is, in a way of humbling the foule,lettingit fee its finne : So here^ howfoever | Chrift bad withdrawn himfelfe in regard of this \ manner of his dealingjn refped of comfor^that the Church did not now fee hisgrace,favour,yet he left behind him a Spirit of grace,to af&vft her heart with griefe, forrow, and fhame, and to ftiil My hands dropt with myrrb)&c% 1 ftir up her endeavours to feeke after him (as it is faid hcxe) I rofe to open to my Seloved,andmy hands dropt myrrh, and 'my fingers fweet fmelling myrrh, upon the handles of the locks. Here obfervethefe three things, which flnll be briefly named ,becaufe they fball be touched elfewhere. Chrift s grace is the eaufe of our grace. He firft leaves myrrh, and then her fingers drop myrrh $ our oyle is from his oyle- the head being anointed , the oyle ranne downe to the skirts of Karons garment ; Out ofbtsfulneffewe receive grace for grace 5 that is, our grace is an- fwerable to the grace of Chrift ; we have all from him, favour for his favour, becaufc he is beloved, we are beloved^ we have the grace of Sanltiji cation from him, he was fan&ified with the Spirit, therefore we are fan&ified 5 we have Grace ojfriviledgefox his Grace, he is the Sonne of God , therefore we are Somes $ Hee is the heireofHeaven,thercforcjitf4r*£«>tf 5 fothat of his grace it is wee receive all, whether we take grace fox favour, or fox thegrace of Sanffi- f cation, or the grace of Priviledge and Prerogative, all our graces are from his, our myrrh from his myrrh. This flaould teach us, the neceflltyofdepen- dance upon Chrift, for whatfoever we have or would have j which dependancc upon Chrift is the life of our lif c,the foule of our foules. Againe obferve from hence, that the Chur- ches fingers dropped myrrh when fhe opened 1 R 3 the 245 Ser.IX. Obferv. Pfal.13^2, & %6.9. Ioh.1,16. Seh.IX. t Obferv% i Chi*. 2 8. to. Mat. 2 s*i 9. My hands dropt Witt myrrh ,&c. the doore, andftirredupherfelfeto endeavour. When firft her bowels were moved, then (he makes to the doore,and then her hands dropped myrrh,fothar, Wefmde experience of the graceofQhrift> efpeci- ally when we fiirttp our /elves to endeavour. Cdrife i and be doing, and the Lord fl) all be with thee (faith David to Solomon) fo let us rouze up our fel ves to endeavour, and we fh ill find a gracious prefence of Chrift, and a bleffed afliftanceof the Spirit of ChriftjWho wil ihew himfelf in the midft of en- deavours, Tohimthathaih flull be given : what is that? To him that hath(if he exercife and ftir up the grace of God in him)(hal begiven.Therfore ! let us ftirre up the graces of God in us, let us fall upon actions of obedience, fecond them with prayer j whatfoever we pray for and defire, fet upon the pra&ife thereof , we mocke God elfe, | except we endeavour for that we defire. There was myrrh left on the doore, but {he fceles ir not till (lie arofe, opened the doore, andlayedher S hand upon the locke. I fpeak to any Chriftians experience^ in the midft of obedience they doe not find that com- fort they looked for,and that it is meat and drink to doe Gods will -, therefore keep notoffand fay, I am dead and drowfie, therefore I fhali be ftill fo : You are deceived? fall upon obe- dience and pra&ifing of holy duties , and in the midft thereof thou flialc find the prefence and afliftance of Gods Spirit, that will comfort thee. The 4-- I My bands droptmtbmyrrb^&cc. *47 The third thing obfervablc from hence is this, Sb r.IX, That Gods Graces are fweet. | Obferv.i , Pleafant and fvveet,comparcd here to myrrh, which was an ingredient in the holy oyle. Grace makes us fweet,prayers are fweet, as it is,Rev.8. 4. Chrift mingleth them with his owne fweet odours, and fo takes and offers them to God. Holy Obedience is fweet and delightful! to God and to the confeience, it brings peace and delight to others,thcrefore they are called fruits $ fruit doth notonely imply and fhew the iffuing of good things from the root, but there is alfo a pleafantneffe in it : fo there is adelightfulneffe in good works,as there is in fruit to the taft 5 there- fore if wee would be fweet and dclightfull to God, let us labour to have grace. If wee would thinke of our felves with contentment, and have inward fweetneffe, Let us labour for the graces of Gods Spirir,thefe are like myrrh. The wicked are an abomination unto the Lord, whoabhorres them,and whatfoever is in them : But, the righte- ous andjincere man is his delight. Therefore if we would approve our felves to God,and feelethat he hath delight in us, labour to be fuch as he may delight in. Wherefore let the difcouraged foule make thisufeof it ; nottobeafraidtodoe that which is good upon feare we fhould finne. Indeed finne will cleave to that we doe, but Chrift wi! I jpardon the finne, and accept that which is fweet of his owne Spirit. Let us not efteeme bafcly of that which Chrift efteemes highly of 5 nor \ R a let Piov.if.8. .1 Vfe. 248 Sbr.IX. My Beloved put in bis bandfod Exod.8.19, 1 Cor. 3.7. let that be vile in our eyes that is precious in his ; let us labour (o bring our hearts to com- fortable obedience , for it is a fvveet facrifice to God. Now whence came all this * from this that is mentioned/i^r.4. CM) Beloved pat in bis hand by the holt of the door e, andmy bowels were moved for him. Firftfor that expreflion, he put his finger in bj theholeofthedoore. It implies here,that Chrift before he departed left by his Spirit an impreffi- on on the Churches heart, which deeply affe- £tcd her to feeke after him. The Fingers ipoken of, are nothing but the power of bis Spirit, as the ufuall Scripture phrafe is, Tbts is Gods finger^ Cods mighty hand, with- out which all ordinances are ineffc&uall. Paul may pUnt> and \^ipollos may water, but a] lis no- thing without the working of the Spirit : The motions whereof arc moft ftrong, being Gods fnger, whereby he wrought all that affc&ion in the Church,which is here cxprefled. Chrift be- fore ke leaveth the Church, puts his finger into the hole of the door e ; tkatis5he works fomewhat inthe foulc by his Spirit, which ftirred up a con- 1 ftant endeavour to feeke after him. For why elfe followesit? her bowels were moved after him, which implies a worke of the Spirit upon her bowels >expreft in her griefe for his abfence, and (hamefor her refufing his entrance, and where- by her heart was moved, and turned in her to feeke after him. Fcom whence thus explained, I obferve, ! lhat 1 My Beloved put in bis hands fizcm That outward me anes wiHdoe no good, unleffe the finger of Cbriji come to doc all that k good* The finger of Chrift is the Spirit of Chrift,that i$5 a kindc of Divine power goes from him in hearing and fpeaking the word of God, and in prayer, there is more then a mans power in all thefejif thefe work any effeS, chrtjl mufi fut hts finger in ; when duties are unfolded to us in the Miniftery of the word, all is to no purpofe, but the founding of a voice, unleffe the finger of Chrift open the heartland worke in the feule. Let us make this ufe of it therefore,not to reft, in any meanes whatfbever , but defire the pre- fence of Chrifts finger to move, and to work up- on our hearts and foules. Many carelefle Chri- ftiansgoe about the ordinances cf God, and ne- ver regard this power of Chrift , this mighty power,^ fagtr of Chritf. Thereupon they finde nothing at all that is divine & fpintuall wrought in them : For as it required a God to redeeme u$3 to take our nature, wherein he might reftore os : fo likewife it requires the power of God to alter our natures. We could not be brought into the ftate of grace withopt Divine fatisfa&ion ; and we cannot be altered to a frame of grace without a Divine finger, the finger of God working upon our hearts and foules, Thisfhould move us in all the ordinances of God that wee at- tend upon, to lift up our hearts in the midft of them. Lord, let me feele the finger of thy Spirit writing thy word upon my hezxt.Turne us o Lord, and we fiall be turned. Psay for this quick- ly 1. I 4 My Beloved put in hti handle. Obferv.l. quickning and ialivcning 5 for this (lengthening Spirit all comes by it. 2 . From this that it is faid here, That Chrift puts his f tiger into the hole of the doore before he removed /f,and withdrew hirafelfe. Obferve, How gracioufly Chrift doth deale with us, That he doth alwayes leave fome grace, before be doth offer to depart ? Let us therefore for the time to come* lay, and ftore this up as a ground of com- fort, that however Chrift may leave us, yet not- withftanding he will never leave us wholly, but as he gave us his holy Spirit at firft,fo he wi! con- tinue him in us by fome gracious work or other, either by way of comfort ,or of jlrength to uphold us.Perhaps we may need more forrow,morc hu- mility then of any other grace : For Winter is as good for the growing of things as the Spring; becaufe were it not for this, where would be the killing of weeds and wormes, and preparing of the ground,and land for the Spring : So it is as needfull for Chriftians to find the prefence of Chrift, in the way oi humiliation and abafiment^ caufingustoafflift our owne foules, astofeele his prefence in Peace Joy, and Comfort. In this life we cannot be without this gracious difpenfation. We may therefore comfort our felves,thathow- foever Chrift leaves us,yet he will alwayes leave fomewhat behind him , as here he left fome myrrh after him upon the handle of the doore ; fome myrrh is left alwayes behind him upon the fouI,which keeps ic in a ftate and frame of grace, andfweetens it. c>/>rr£ was one of the ingredi- ents. f My Beloved put in bis handle j cnts in the holy cyle, asitis^W.30.30. and fo this leaving of w^jt^ behind him, fignifies the oyle of grace left upon the foule, that inabled the Church to doe all thefe things, which are after fpoken of. But you will fay, How doth this appeare, when in fome defertion a Chriftian finds no grace, ftrength,or comfort at all i that nothing is left * It is anfwered, they ahvayes dee. Take thofe who at any time have had experience of the love of God,and of Chrift formerly ,take them at the worft,you fhall find from them fome fparkles of grace, broken fpeeches of tryed fecret comfort, fome inward ftrength and ftrugling againft cor- ruptions, their fpirits endeavouring to recover j themfelves from finking too low,and with fomc- J thing withftanding both defpaire and corrupti- on.Take a Chriftian atthe \vorft,there will bea difcovery of the Spirit of Chrift left in him,not- withftanding all defertion. This is univcrfally in all in fome meafure, though perhaps it is not dif- cerned bya Chriftian himfelfe>but by thofe that are able to j udge. Sometimes others can read our evidences better then our (elves. A Chriftian that is in temptation cannot judge of hisowne eftate,but others can^and fo at the very worft,he hath al way es fomewhat left in him, whereby he may bee comforted , Chrift never leaves his Church and Children that are his wholly Thofe that are wholly left,they never had faving grace,as Kjichitotthd, Cain. Saul, and luias were left Sbr.IX. ! 06j*&. Anfw% .1 1 i Ai* 1^1 — - -.^ My bowels were moyed in me. Seh.IX. Ioh.i j.i. Vfel. left to themfelves ; but for the Children of God, if ever they found the power of fan&ifying grace, Chrijl whom be kves, he I eves to the end-, From whom he departs not, unleflehe leaves fomewhat behind him, that fets an edge upoa theddjresto feeke after him. Make this fecondufe of it, To magnifie the gracious love and mercy of Chrift, That when we deferve the contrary to be left alrogether,yet notwithftanding fo gracioufly he deales with us. Behold in this his dealing the mercy of Chrift, he will not fuffer the Church to be in a ftate of fecurity,but will rather(to cure her) bring her to another oppofite ftate of griefe and forroW, as we (hall fee in the next point, how that which Chrift left in the heart of the Church, fo affli- <5ted hexyThat her bowels were turnedin her. Wher- upon fhe rifeth,feeke$, and enquires after Chrift by the watchmen and others.So (he faith of her | felfc. nflty bowels were moved in me,dcc. What was that ? My heart was affe&ed, full of forrow and griefe for my unkind dealing with Chrift. Hereby thofe affe&ions were ftirred up (that were afore fleepy and fecure ) to godly griefe5forrow,and fhamerFor God hath planted affedlions in us, and joyned them with confei- ence3as the Executioners with the Iudge:Sothat when as confeience accufeth of any finne,either of Omiffion or Comtniffion#ftQ&\ons are ready to bethe executioners within us. Thus to prevent etcrnall damnation, God hath fet up a Throne in ' My bowels Were mowed in met in our own hearts to take revenge and corrc<5Hon by ourowne affe<5Hons,godly forrow and mour- ning^as here the Church faith, CMy bowels were turnedin me.lt was a (hameand griefe, fpringingl out of love to Chrift that hath been fo kind7pa- j ; tieot and full of forbearance to her. CMy bowels] S were turnedin me^ that is, forrow and grkfe were upon me for my unkind dealing. Thcobfervation from hence is, That fecurity , and a cold dull ft ate, froduceth a contrary temper , that is,thofe that are cold,dull, fecure5and put off Chrift, he fuffers them to fall into (harp forrowes and griefes. We ufually fay, cold difeafes muft have hot and (harp remedies : It is mod true fpiritually, fecurry, which is a kind of lethargy (acolddif- eafe) forgetting of God, and our duty to him, mud have a hot and (harp cure ; and the lethargy is beft cured by a burning ague. So Chrift deales here , he puts his finger in at the hole of the doore,and leaves grace behind to work upon the bowels of the Church, to make her grieve and be afliamed for her unkind dealing. Thus he cures fecurity by forrow.This isthe beft conclu- fion of fin. And we may obferve withall, That even/fa/ $f Omiffion they bring grief e, flame ^ and forrow 5 And in the iffue through Chrifts fandifying them, thefe which they breed,confume the Pa- rent $ that is^jinne brings foxth forrow. ,fhamc3zn& griefe, which are a meanes to f ccure fmne. Secu- rity breeds this moving of the bowels 5 which mo- . ving Ser.IX. Ob fir v. Obfirv. 54 My bowels were monor fbooke off Ifecurity. Vfe. \ Let us efteem asfleightly as we will of finnes 1 ofomiffion, and carclcfneffe, they are enough to i bring men to hell, if God be not the more mer- ! cifull. It is not required onely that we doe no ; harme, and keep our felyes from outward evils $ but we muft doe good in a good manner, and have a care to be fruitfull and watchfully which if we doe not3th is temper wil 1 bring griefe,{hame, and forrow afterwards : As here cv en for finnes of Omiflio.n,deadnefie, and duln< ff/7 uefeethe Church is left by Chn^andher iorvels are turntd xn kcr : For carelcfle negle<3,and omiflion of du- | ty to God, is a prefage, and forerunner of fome downefall and dejeftion. And commonly it is true,whena man is in afecureand carelefie eftace, • a man may read his deft iny (though he have been never fo goodj nay the rather, if he be good. Such I ■ 1 Al> bowels were moved in me. Such a one is in danger ro fall into fome fharp punifhment^or into fome fin $ for of all ftates and tempers, God will not fuffcr a Chriftian to be in a fecure, lazie, dead ftate, when he cannot per- forme things comfortably to God, or himfelfe, or to others ; a dead fecure eflate is fo hateful I to him(decay in our fiift love,this lukewarme tem- per) that he will not endure it, it either goes be- fore fome great finne,crofTe, affliction, or judge- ment. My bowels were moved in me. And good reafon, it was a futable correction tothefinne wherein flic offended : For Chrift his bowels were turned towards her in love and pitty> My love, my dove, my und(fikd> in which cafefhe negltcfting him, it was rit fhee fhould find moving of bowels in another fence (out of love too) but in fhame and mourning. Chrift here leaves her to fecke after him, that had waited and attended her leifure before, as we fhall fee after. The next thing we may hence obferve in that, That her bowels weretmnedin her from fomething left in the hole of the doore by the Spirit of f Chrift,is, That Chrijl hath our affetfiens in his govern- ment. He hath our bowels in his rule and govern- ment,more then we our felves have. Wc cannot of our felves rule our griefe, fhame, forrow, or fuch affe&ions asthefe. Thewifeft man in the world cannot award griefe, and forrow, when God' Olfcrv. I \ 256 SeiuIX. prov.21.if 1S1m.17.23, Gcn.4, Vfe. Af y bowels were molted in me. God will tume it upon his bowels> and make a manafhamed and confounded in himfelfe. All the wir and policy in the world cannot fuppreffe thofe affcdhons 5 for Chrift rules our hearts. The hearts of Kings are in his bandy as the rivers of 'wa- ter,as well as the hearts ofordinary perfons. If he fet any thing upon the foulc to afflidt it and caft ir downe> it (hall affli<5t ir, if it be but a I conceit, if he will take away the rcines from the l foule, and leave it to its owne paflion,removing away its guard 5 for he by his Spirit guards our fouleswith peace, by commanding of tranquil- lity : So as let him but leave it to its felfe, and it willteareit fclfc in funder ; as ^chitophel^who being left to himfelfe, did teare himfelfe in pie- ces^*;* alfo being thus lefr>was riifquieted,tor- mented, and wracked himfelfe. So Ind^s in this | cafe being divided in himfelfe- you fee what be- came of him; Let Chrift but leave us to our cwn paffion of forrow, what will become of us but mifery^He hath more rule therefore of our pafli- onsthen weourfclves have, becaufe wecannot \ rulethem gracioufly,norcan we ftay them when we would. Therefore this fliould ftrike an awe in us of God,withacaretopleafehim : For there is not the wifeft man in the world,butif heremoye his guard from his foule,and leave him to himfelfe : If there were no Dcvill in hell, yet he would make him his owne tormenter and executioner; therefore the Apoftle makes this fweet promife, P&/.4.7. He bids them pray to God 3 Kyindtht PedC* 1 > My bowels were moved in me. peace of God which pajfeth all underfiandingjhould [guard"} their fiules, &c. So the word is in the original]. It is a great matter for the keeping i of Gods people, to have their foules guar- ded. Her bowels were turned in her. Here againe, as the conclufion of all this> we feeing this cftate of the Church, may won- der at Chrifts carriage towards her in this world. Chrift is wonderfull in his Saints, and in his goodnejfe towards them ; fometimes alluring them, as wee fee Chrift the Church here $ wondrous in patience, notwithftanding their provocation of him ; wondrous in hisde- fertions 5 wondrous in leaving fomething behind him in defertions. Thofe that are his, hee will not leave them without grace, whereby they (hall feeke him againe. Nay, the falling out of lovers fhall be the renewing of frefh and new love, more conftant then ever the former was. Thus our blefled Saviour goes beyond us in our deferts, taking advantage (even) of our fecurity (for our greater good) making all workc to good in the iflue, which (hall end in a more neare and clofe communion between Chrift and his Church, then ever before. Carnall men feele not thefe changes, ebbings and Sowings ; they are not acquainted with Gods forfakings. Indeedtheirwholelifeisno- thing but a forfaking of God, and Gods for- faking of them, who gives them outward com- forts, peace and friends in the world , where- S in 25? Ser.IX. i Thef 5. Rom. 8.28, I 158 SeeuIX. pral.3j.19. My bowels Were moved in me. in they folace thcmfelves 5 but for inward communion with him, any ftrength to holy duties, or againft finne , for to be inftruments for Gods honour and fervice, to doe any good, they are careleffe : For they live hereto ferve their owne turnes , leaving their ftace and in- heritance behind them. The Scriprure faith, They have no changes , therefore they feare not God, and fo they goe downe to Hell quietly and fecurely. O but it is otherwife with Gods Children , they are toffed up and downe, God will not fuffcr them to profper> or live long in a fecure, drowfie, finfull Hate, the continuance wherein is a fearefull evi- dence, that fuch an one as yet hath no faving grace, nor that he yet belongs to God, feeing Chrift hates fuch an cftate , and will not fuf- fer his to be long therein , but will fliift and remove them from veflell to veffell, from con. dition to condition, till hce have wrought in them that difpofition of foule, that they fliall regard , and love him more and more , and have nearer and nearer communion with him. . THE n\ ,^^^^*fWpf? The tenth Sermon Cant. V. VI. I opened to my Beloved, but my Beleved had with- drawn himfelje, and was gone ; my foule failed when he (pake J fought him but could not find him, I called him, but he gave no anfwtr. Huswe fee that the life of a Chri- ftian is trouble upon trouble , as wave upon wave. God will not fuffer us to reft in fecurity, but one way or other he will fire us out of our darting holes, and make us to run after him $ how much better were it for us then to doe our works cheerfully and joyfully J3 town as we way obtaine, then to be thus hurried up and downe, and through our owne default comming into de- fertions,and there receiving rebukes and blowes, and delayes ere we have peace againe, as it fell (out with the Church in the fequell,for this Text is but the beginning of her feeming mifery .The watchmen after this, found her, and wounded her, &e. But Heaven is more worth then all,now that her affe&ions arc kt on fire, from thence flie be- ftirsher felfe, isrefolutetofindouther^/^^, S 2 whom 25* Ser.X. I T 260 'SeiuX. My Joule failed when he {pake, Obferv. \ 1 whom lbs highly values above all this world, How her affections were ftirrcd by Chrifts put- ting in his finger ac the hole of the doore we h ive heard. Now followeshera&ion thereupon,for here is rifing, opening, feeking, calling and en- quiring after Chrift. I Action followes affeftion. After her bowels are moved,(be arifeth and openeth,from whence we may further obferve, That where truth of affection is, it will di fever it felfein the outward man >one way or other f fthere be j any affection of love and piety to God, there will be eyes life up, knees bended downe, and hands ftrerched forth to Heaven. If there be any grkfefor finne, there will be the face deje&ed, the eyes looking downe, fome expreflion or other:If there be a defire,there will be a making forth to the thing defired : for the outward man is commanded by the in ward,which hath a kind of foveraigne commanding power over it, and . fayes, doe this and it doth it, fpeake this and i fpeakes it 5 therefore thofewhofc courfes of life arc not gracious, their affedions and their hearts are not good -, for where the aflfc&ions are good,the a&ions will be futable. Her bowels were moved jn her9 and prefentlyfhefhewes the truth of her affe&ion3 in that fhee maketh after him. 1 .Her foule failed when hejpake, 2 .She makes after him. tjtfy foule failed when he ft ake J. fought him btf Icouldnotfind him* \ Of My Joule failed when be fyake. O f Chrifts withdrawing himftlfe we fpake in S e r .X. generall before, wherfore we will leave that and proceed. tjtty feule failed when be (fake. Thac is,her foule failed when (lie remembred what he had fpoke, when he flood atthedoore, and hid,Opentomemy Sifter, my Love, my Dove, my Vndefiledt for my head is wet with the dew> &c. Now when Gods Spirir had wrought upon her, then (lie remembred what Chrift hadfaid : All thofe fweet allurements were cffe&uall now un- to her, efpecially when flie faw that after thofe Ifweet allurements Chrift had wichdravvnehim- felfe,forthatis themeaningof thefewords(Afy foule failed when he [pake unto me) Hce did not fpeakenow $ but her foule failed after he fpake; for fo it fhould be read, that is, after fhe remem- bred his f peech to her$ for now when flic opened he was not there, therefore he could not fpeak to her. The word of Chrift howfoever for the prefect it be not ejfetfualt, yet afterwards it will he in the remem- brance of it. To thofe that are gracious* it will be efFe&uall when the Holy-Ghoft comes to feale it further [upon their heart.-Chrift fpake many things to his Difciples which they forgor 5 but when after- wards the Holy Ghoft the Comforter was come, his office was, to bring all things to their remem- brance that thy had forgotten before. The Holy- Ghoft taught them not new things, but brought former things to their remembrance ; for God j S 3 will! Obferv. Ioh.14 16. i^M. i6z SbtuX. My Joule failedvben be fiake, Luk. itf.*$. will make the word effe&uall at one time or other, perhaps the word we heare is not effe&u- all for the prefent , it may afterwards , many yeares after 5 when God awakes our conf'ci- ences. And as this is true of Gods Children, the feed now fowne in them perhaps will not grow up till many yeares after:fo it is true alfo of thofc j that are not Gods Children,they think they fhil never heare againe of thofe things they heare,1 perhaps they will take order by {enfuality, har- dening of their hearts(and through Gods judge- ments withall concurring) that confeience fhall not awake in this world, but iiflull awake one day :for it is put into the heart to take Gods part, andtowitnefleagainft us for our finnes. It fhall have and performe its office hereafter, ufe it as you will now , and it will preach over thofe things again that you now heare. You fliall heare againe of them, but it fliall be a barren hearing. Now we may heare fruitfully to doe us good, but afterwards we (ball call to mind what wee have heard,and it fliall cut us to the heart. Dives (we know) had CMofes and the Prophets to in- ftruft him, but he never heeded them in his life, unt ill after wards to his torment : Somen never heed what they heare and read, they put off all and lay their confeiences afleep ; but God will brine them afterwards to remembrance. Bat be- Uie\ , , caufeit is a point cfpecially of comfort to the To artenJdtli i /-T-.-^u r r • g?ntly upon the\ v>nui~i'» Labour we all of us to make this ufe of it, to be ordirsKesof Gal My Joule failed when be ftake. — n 263 Ser.X. be diligent and carefull to heare and attend upo the ordinances of God $for howfoever that we heare is not effectual 1 for the prefent, but feems I as dead feed caft into the heart, yet God will givek a body after, asthe Apoftlefpeakes,atone ' G«w** time or other. And that which we heare now,t he Holy-Ghoft will bring it to our remembrance when we ftand in moft need of it. My foule failed when he /pake, She was in a fpirituall fwoone and deliquium upon his withdrawing, whence the point confi- derable is, That Chritt doth leave his Church fometimes.and bring it very low in their owneapprehenfions, that their hearts fafle them for want of his pre fence : So it was with David, fo with Jonah, fo with the Church,£rf/w.:}.j.wefeeit at large. The neceflity of our foules, and of our eftates require this,as fometimes a body may be fo cor- rupt, that it muft be brought as low as poflible may be before there will be a fpring of new and good bloud and fpirits : fo we may fall into fuch a ftate of fecurity that nothing will bring us to a right temper^butextreame purging. And ufually Goddealcs thus with ftrong wits and parts (if they be holy) David and Solomon were men ex- cellently qualified; yet when they tafted of the pleafures and contentments of the world too deep, anfwerably they had, and fo ( ufually) others fhall have fuch defertions as will make them fmart for their fweetnefle, as was Ihewed before. i S 4 But 1 Obferv. Ionaha,*. Reafon. I t My Joule failed^ ben be jpake, Sbr.X. The heart fnty. I. WhenGeJ ap pearcs an enemy. lob 7. 20, 2. Simile. But upon what occafions doth a Chriftian thinke efpecially, that God doth leave, forfake and faylehim. Firft, This fayling and fainting of the foulel is fometimes upon an apprehenfion, as if God and Chrift were become enemies, as lob faith, and as having fee us as a But to (hoot at, but this I is not all that a gracious and pure heart finkes for. Butalfofccondly, Fortheabfenceof Chrifts irien drifts love , though it feele no anger. Even as to a! hve u abfrn i iovinp \\Tifc her husband not looking lovingly j and not e It t & r r t 1 • ld nYJ upon her as he uled to doe, is enough to caft her « do\vne,and caufe her fpirits to fayle : fo for God to looke upon the foule 5 put the cafe not with an angry, yet with a countenance withdrawne, it is \ fufficienttocaftitdowne 5 for any one that hath dependancc upon another, to fee their counte- nance withdrawne, and not to (hew their face as before : If there be but a fweet difpofition in ( them, it is enough to daunt and difmay them. Nay, Moreover when they find not that for- mer affiftance in holy duties, when they find rip of former^ t}iat ^t\v hearts are fhut up3and they cannot pray affile in , ^ formerly when they had the Sp;ric of God more fully ; and when they find thatthey can- not be3re affli&ions with wonted patience, cer- tainly Chrift hath withdrawne himfelfe ( fay they.) This is firft done when wee heare the word of God not with that delight and profit as we were wont, whenrhey find how they come neare to God in holy communion, and yet feele not' 3 When tkey bo'y duties - •—■ ■- ' m ^ ■ — ^m^— ■■■■ an . ■ — — — — I ■., My foule faled whenhefpake. not that fweet taft and relifli in the ordinances of God as they were wont to doe ; they con- I elude certainly God hath hid his face, where- J upon they arecaftdowne,their fpirits fayle. Andj ! doe not wonder that it fhould be fo^bv i: is fo -in j nature^when the Sunne hides it felfe many dayes | from the world, it is an uncomfortable time, the fpirits of the creatures lowre and wither 5 we fee it fo in the body, that the animall fpirits in the braine (which arc the caufe of motion and fence) if they be obftru&ed, there followes an i^ipoplexie and deadnefle. So it is between Chrift and the foule, he is xh^ Sunne of Right e*. mfnejfe, by whofe beames we are all comfor- ted and cheared , which when they are with- held,thcn our fpirits decay and are difcournged. Summer and Winter arife from the prefenee and abfence of the Sunne. What caufeth the Spring to be fo cloathed with all thofe rich or- naments •? the prefenee of the Sun which comes nearer then. So what makes the Summer and Winter in the foule,but the abfence or prefenee of Chi ift? what makes fome fo vigorous bey ond otheis,but the prefenee of the Spirit ? As it is in nature,fo it is here,the prefenee of Chrift is the caufe of all fpirituall life and vigour 5 who when he wkhdrawes his prefenee a little, the foule fayles. I called \but he gave mc no an fiver. ^Affection makes eloquent and large expreffiens. But mainly obferve from this fay ling of the Church, The difference between the true children of God and others. The childe of God is caft down when he finds not the prefence of God, as he was wont,his fpirits faile, A carnall man that ne- ver knew what this prefence meant, regards it not, can abide the want of it ; he finds indeed a prefence of God in the creature which he thinks not of 5 there is a fweetnefle in mear,drinke, reft* and a contentment in honour, preferment, and riches 1 And thus God is prefent alwayes with him. But other prefence he cares not for ; nay,he {huns all other prefence of God5 labouring to avoid hisfpirituall prefence-For what is the rea- fon that a carnall man {huns the applying of the word and the thinking of it,but becaufe it brings God neare to his heart,and makes him prefent * What is the reafon he fhuns his own confeience; that he is loath to heare the juft and unanfwe- rable accutetions that it would charge upon him , but becaufe he cannot abidethe prefence of God in his confeience? What is the reafon he {huns the fight of holier and better men then, himfelfe i they prefent God to him being his \ Image, and call hisfinnes to memory, and up- braid his wicked life. Hence comes that fatani- call 1 fought: him but I could not find him. call hatred more then humane in carnall vile men,to thofe that are better then themfel ves,be- caufe they hate all prefence of God, both in the Word, Miniftery, and all Gods holy fervanrs $ all fuch prefence of God they hate, whereof one maine reafon is, becaufe they are malefa<5brs, wicked rebels, and intend to be fo. And as a malefa&or cannot endure fo much as the thought of the Judge, fo they cannot thinke of Godotherwifc(inthatcourfetheyarein)thenof a Judge, whereupon they tremble and quake at the very thought of him, and avoyd his pre- fence. You know that great man Felix,? ml fpake to in the Afts> when he fpake of the judgement to come , and thofe venues, as Temperance, and Rightcoufnefle,which he was void of, and guilty of the contrary vices, he quaked,and could not endure to hcare him fpeake any longer. Wicked men love not to be arraigned, tormented, accu - fed and condemned before their time ^therefore whatfoever prefents to them their future terri- ble eftate,they cannot abide it It is an evidence of a man in a curfed condition, thus not to en- dure the prefence of God ; butwhatfhillGod and Chrift fay to them at the day of judgement t It was the defire of fuch men not to have to doe with the prefence of God here$and it is juft with Chrift to anfwer them there as they anfwer him T\cw^J)efarty depart, we mH have none of thy wayes (fay they) Depart ye curfed (faith he) He doth but anfwer in their owne language, Depart ye cur Jed 267 Sbr.X. AGt *4.ij. Marie f,7. lob 1 2.17. 268 •C0I.3.4. Col. 3. 4. , 1 fought him but I could not find him, { . , , ; ■ 1 cur fed with the Devill and his ^Angels. 1 Butyoufee the Childc of God is clcaneof another tern per,he cannot be content to be with- out the pre fence of God and of his Spirit en- lightning, quickning, ftrengtheningand bl effing of him in fpirituallrefpe&s. When he finds not his prefence helping him, when he finds Chiift his life is abfent from him, he is prefently di£ j couraged : For, chrifitsour lift. Now v;hena ] mans life fayles all fayles, when therefore a man finds his fpirituall taft and comfort nor as it was before, then oh , the life of my life harh with- drawne himfelfe, and fo is never quiet till hee have recovered his life againcj fotChriJl is his life. And becaufe there is a prefence of God and of Chrift in the Word and Sacramentf, a fweet prefence: the godly foule he droops andfailesif he be kept from thefe, he will notexcommuni- Icate himfelfe as many doe, that perhaps are afleep when they fhould beat the ordinances of God s but if he be excommunicated and bani- fhed,6 how rakes he it to heart ! Pfal. $2.1. ^As the Hart panteth after the water brooks, fo longeth my foule after thee >0 God. The whole 84. Pfalme is to that purpofe, O how amiable are thy Taberna- cles 0 Lord of Hofls f He finds a prefence of God in his Word and Sacraments^ and when he doth not taft: a fweet prefence of God therein, he droops and finks, Acarnall man never heeds thefe things be- caufe he finds no fweetnefle in them 3 but the godly 1 fought him but Icou dwt find him. godly finding Chrift in them they droop in the wane of them* and cannot live without them, Whither pall rve goe (fakh Peter to Chrift) thou hafr the words of eterna/l life, I finde my foule quickneci with thy fpeaking.Soa foule that feels thequicknir.g power of the ordinances, hewiil never be kept from the meanes of falvation, but he droops and is never well till he have recove- red himfelfe againe < Againe, another difference may be obferved, Carnall men when they find the fence of Gods anger, they feckenotGodsfavour,butthinkeof worfeand worfc ftill, and forun from God till they be in hell. But thofe that are Gods chil- drcn,when they faileand find the fence of Gods difpleafure,they are fenfible of ir, and give not over feeking to God, they run not further and further from him. The Church here though flie found not Chrift prefent with her, yet fheefeeks him ftill, and never gives over. Whence againe we may obkvvcjrhat although the church be faid to faileand not to find cbriftjet he is prefent then with her. Vox who inabled her to feeke him. To explaine this,there is a double pre- fence ot Chrifh i. Felt. 2 Not felt. The prefencefelt, is when Chrift isgracioufly prefent, and is withall pleafed to let us know fo \feiti mueh^which is a Heaven upon Earth 5 the foule is in Paradifc then, when (he feeles the love of God\ Sbr.X. Ioh.tf.68. Obfsrv. Tb4t there u a double pre fence of Cbri(lfel$ andnotfeti.] I. Hitprefence \ 170 SfiR.X. J /ougk bim but I could not find him, 2. Mat. 1 1* Gen, % il God ^ed abroad in the heart, and the favourable countenance of God (hining upon her, then fhe defpifeththe world,the devill and all,and walks asiffhewerehalfein Heaven already $ for (he finds a prefence and a manifeftation of ir,a more glorious ftate then the world can afFourd. Bur, There is a frefence of Chrift that is fecret, drifts unfeit j when he fecms to draw us one way, and to drive fecret fnfince. us ^^her, that we are both driven and drawne atcmccjwhenhe feems to put us away, and yet notwithftanding drawes us ; when we find our foules goe to Chrift, there is a drawing power and prefence, but when we find him abfenr5here is a driving away. As we fee here in the Church and in the woman of Canaan, we fee what an an- fwer (he had from Chrift 5 at firft none5and then an uncomfortable, and laftly a moft unkind an- fwer. We mufl not give the children* bread to dogs. Chrift feemed to drive her away, but at the fame time he by his Spirit drawes her to him, and was thereby fecretly prefent in her heart to increafe her faith. When Chrift wreftled with Jacob, though he contended with him, yet the fame time he gave Jacob power to overcome him, to be //r^/ a prevailer over him : fo at the fame time the fchurch feemes to faile and faint 5 yet notwithftanding there is a fecret drawing • power pulling her to Chrift, whereby (he ne- ver gives over3 but feekes and cals ftill after him. | It isgood toobfervethiskindof Cbri % dea- ling, becaufe it will keep us that we be o cKfc C0i.r3ged , I I fought bimjjut lcouldnot§nibim> V}\ Sb^.X. couraged when wc find him abfent. U Rill there be any grace left moving us to that which is good.-If we find the Spiritof God moving us ro Jove the word and ordinances, to call upon him by prayer, andtobemoreinftant, certainly we may gather there is a hidden/ecret prcfence here that drawes us to thefe things ; nay more that the end of this feeming forfaking and ftrangtneffe is to draw us nearer and nearer, and at length to I draw us into Heaven to himfelfe. Gods people arc gainers by all their loffes, ftronger by all theirweakneflTes,and the better for all their crof- fes whatfoever they are. And you (hall find that the Spirit of God is more forceable in them af- ter a ftrangeneffe, to ftirrethemupmore eager- ly after Chrift then before 5 as here the Church doth forhereagerncffe, conftancy and inftant- nefle it groweth,as Chrifts withdrawing of him- felfe groweth. Let us therefore learne hence how to judge of our felves, if we beinadeadlivelefleftate, no» to judge bothinregird of comfort and of holy perfor- ^I/'aT ?'* mances, whether we be content to be fo. If e/fate, Zthtl we be not contented, but make towards Chrift r^arj ofeom- more and more, it is a good figne that he hath ^erformnces!y not forfaken us, that he will come againe more glorioufly then ever before. As here we /hall fee after it was with the Church, he feeme^ ftrange, but it is to draw the Church to difcov e hcraffc&ion, and to make her afli3med of her former unkindneffe, and to fir furer and hold fa fter then (he did before, all ends in a moft fwee communion, Wt; Vfiu , 1. ^7^ 1 fought him but I could not find bim, S b r • X. I We fhould labour therefore to anfwer Chrifts vfez. deale in futable apprehenfions otfoule, when jvejbouid deA he is thus prefent fecretly, though hee feeme pend upon Chrift in a faming ab- fence* in regard of fome comforts and former expe- rience of his love to withdraw himfelfe. It lhould teach us to depend upon him , and to beleeve though wee feele not comfort, yea againft comfort, when we feele fignes of dif- pleafure. If he can love and fupport me, and ! ftrengthen my foule, and fhew it a prefence of that which is fit for mee. Certainly I fhould anfwer thus with my faith, I will depend up- on him (though he kill me) as lob did ; our foules fhould never give over feeking of Chrift, praying and endeavouring, for there is true love where he fcems to forfake and leave ; therefore I ought in thefe defertions to cleave to him in life and in death. THE The eleventh Sermon *73 Sek.XI. Cant. V. VI. VII. I opened to my Beloved, but my Beloved had with- ! drawnehimfelfe^andwas gone : my Joule failed 'j n?^# ^ §ahe, I fought htm but could not find \ himj called him,but he gave meno anfwer&c. He pride and fecurity of the Spoufe provokes the Lord her Husband oft to bring her very low , they * being incompatible with Chrifts refidence. Pride is an affeffion contrary to his prerogative, for it fets up fomewhat in the foule higher then Godthehigheft. Security is a dull temper, or rather diftemper that makes the foule negled her watch> and re- lye upon fome outward priviledge, where this sill couple is entertained, there Chrift ufeth to withdraw himfelfe, even to the failing and fain- ting of the foule. The Spoufe is herein her fainting fit, yet flic feeks after Chrift, ftillfliegivcs not over : fo/0- nasj am tall out of thy pre fence (fay es he) yet not- T withftandwg I < Ionah s» 174 Ser.XI. Ifa.ij. Mat. if. X. — — — ■ — — — ■■ i - i 1 fought him but I could not find him. rvithftandmg I will looke toward thy holy Temple. And Ddvidy PfaL 3 1.22./ faidin my haft lam cajl out of thy fight, yet nottvitbB anding thou hear deft the voyce of my payer. He faid it,but he faid ic in his haft. Gods children are furprized on the fud- den to thinke they are caft away ; but ic is in haft, and fo foon as may be they recover themfelves. / faid it is my infirmity , faid David, Pfal.j$. It is but in a paflion. Here then is the difference be- tween the children of God and others in defer- tions , they arifc, thefe lye (till and defpaire* There is life in thefub[hnceofthe Oake that makes it lift up its head above ground, though it be cut downetothc flumps. Nay we fee further here, the Church is not taken off for any difcourage- ments, butherfaithgrowesftronger3 asthentf- mans of C*na*n did. TheReafon whereof is, Faith lookescothe Promife, and to the nature of God, not to his prefent dealing. And then God by afecret worke of his Spirit (though he feemc to be an enemy yet notwith- standing) drawes his children nearer and nearer !to him by fuch his dealing. All this ftrangencfTe •is but to monifiefome former luft, orconfume Tome former dregs of fecurry. I fought him but I could not find him. Here one of the greateft difcouragements of all other is, when prayer (which is lefr to the Church as a falve for all fores) hath no an. fwer. This is the complaint, but indeed aner- rour of the Church 5 for Chriftdidhearetbe Church *75 Ser.XI. How to kji(fi» that God heart our payers. If be therewith gives minward peace. Phil 4. 2. A Fpirtt to bild: cut in prayer'i though vithouii peace. » — = — *■ 1 fought bim but I could not find bim. Church though hec fcemed co turns his backe. But how Jhall we know that God he ares our prayers? Amon'gft many other things this is onqwhen he gives us inward peace, then he heares our prayers,for fo is the connexion,P£/7.4.6,7. ( Or fecondly, If we find a Spirit to pray ftill, a Spirit to wait and to hold out, it is an argu- ment that God either hath or will heare thofe prayers. And as it is an argument that God heares our prayers, fo is it of the prefence of Chrift ; for how could wee pray but from his inward prefence i Chrift was now prefent, and more prefent with the Church when he fcemed not to be found of her, then he was when fhe was fecure, for whence elfe comes this eager nejfe of dtfire, this (J>irit of prayer, this earnejlneffe of fee- king'. 1c ailed Jottf he gave noanfwer&c. Directions how to carry our felves in fuch an eftatc.How ftiall we carry our felves when ic fals out that our hearts faile of that we feeke for, when we pray without fuccefTe, and find not a prefent anfwer, or are in any fuch like ftatc of !defertion* 1. We mufl beleeve againft beliefe (as it were) hope againfi hopc>and truft in G$d3 Howfoever he fliewes himfelfe to us as an oppofite.lt is no mat- ter what his prefent dealing with his Church and Children here is, the nature of Faith is to j breakthrough all oppofition, to fee the Sun be- 1 2Cor.6. T 2 hind Rom.4. s 1 fought him but Icoud not find him. hind a cloud,rny to fee one contrary in another, life in death ,a calme in a ftorme,&c. 2 . Labour for an abfelutt dependancy upon Chijb with a poverty offpirit iff cur jelves,this is the end of Chrifts withdrawing himfehe, to purge us of felfe-confidenceand pride. j. Scirreupyourgraces/orasnaturejoyning with phyficke helps it to vvoike and carry away the malignant humours : fo by the remainder of the Spiritthacis in us, let us fet all our graces on work untill we have carried away thatthat of- fends and clogs the f eule, and not finke under the burden, for this is a fpeciall time for the exerci- fing of faith, hope3 love, diligence, care, watch- fulneffe5and fuch like graces. And let us know for our comfort, that even this confliding condition is a goodeftate. In a ficke body it is a figne of life and health approa- ching when the humours are ftirred, fo as that a man complains that the phyfick works. So when we take to heart our prefent condition, though we faile and find not what we would, yet this will worke to the fubduing of corruption at length. It is a figne of future vitfory when we are di (content with our prefent ill eft ate. Grace will get theupper hand, as nature doth when the humors aredifturbed. 4. Againe, when we are in fuch a feeming forlorne eftate , Let h* have reeourfe to forrntr experience. What is the reafon that God vouch- fafes his children for the moft part in the be- ginning of their conversion (in their firft love) experience lfougbthim but 1 could not find bim , experience of his love to raviftyzient i Itis,that afterwards they may havcrecaurfe to that love of God then felt to fupport themfelves ; and withalltoftirre up endeavours and hope ; that finding it not (o well with them now, as former- ly it hath been,by comparing ftate wirh ftate,de- fires may be ftirred up to be as they were3 or ra- ther better. And as the remembrance of former experi- ences ferves to excite endeavour, fo to ftirre up Hope. I hope it (hall be as it was, becaufe God is Immutable. Ichange,but Cforift alters not,the inferiour elementary world changes, here is faire weather and foule, but the Sunne keeps his perpetuall courfe 5 and as in the glomicft day that ever was, there was light enough to make ic day, and to diftingu (hit from nigh: (chough the jSunnedid not fhinc:) So inthemoftdifconfo- late ftate of a Chriftian foule, there is light enough in the foule, to (hew that the Sun ofRigh- teoufnejfe is there, and that Chrift hath fhmed up- on the loule, that itis day with the foule and not I night. 5 And learne when we are in this condition to wait Gods leifure, for he hath waited ours. Itis for our good,to prepare us for further blef- fings, to mortifie and fubdue our corruptions, to inlarge the capacity of the foule, that the Lord abfents hirafelfe, therefore Bernard faith well, libi accidit, &c. ChriH comes and goes away for our good ; when he withdrawes the fence of his love,the foule thereupon is ftretched withdefire, T 3 that Sbr.XI. Hof.2.7 ♦ » Pfal«ii2.4. 276 Objett. Mar.7 7. Ifa.63.34. 1 called but be gave>&Ct Ser.XL ) luJging of grace by the quantity tand not by the i Pet.i. that it may be as it was in former time, in the dayesofold. Thus much for that, I fought him, hut I could not find him0 I called but he gave me no anfwer. Here wee mud anfwer one obje&ion before we leave the words. This feems to contradict other l Scriptures y which promt fe that thofe that feeke fh all find. It is true, they that feeke (hall find, but not j prefently. Gods times are the beft andficteft. They that feeke (hall find, if they feek conftant- ly with their whole heart in all the meanes, Some doe not find, becaufe they feeke in one meanes and not in another ; they feeke Chrift in reading, and not in the ordinance of hearing, in private meditation,but not in the communion of Saints 5 we muft goe through all meanes to feeke Chrift, not one muft be left. Thus if we will feeke him , undoubtedly hee will make good his promife 5 nay in fome fort, he is found [before he ts fought , for he is in our foules to ftirre up defire of feeking him ; he prevents us with defires, and anfwers us in fome fort before we pray ,when he gives us a Spirit of Prayer, it is a pledge to us jhat he meanes to anfwer its. Therefore it is a fpirituall deceit, when we thinke Chrift is not in usi and we are negle&ed of him, becaufe we have not all that we would have. Among many other deceits that Chriftians deceive themfelves with in this kind, thefe be two. 1. Thatthey judge grace Sy i he quantity, and not by the value and price of it, whereas the leaft meafure of grace and comfort is to be cfteemed, be- i The WAtchmen&c, 277 Ser.XI. fudging oj our j becaufe it is an immortall feed csft into the foule by an immortall God, the Father of Eternity. 2. Another deceit is, That we judge of our ^ndflstJ^ felves by fence and fee!ing,and not by faith* r * w J"g' Ihe watchmen that went about the fity found me and fmote me,andtooke away my vaile from me. Here the poore Church after the letting down I of heiownexercife in her defertion,now fers out fome outward ill dealing (he met with, and that Sfrom thofe that fhould have been her greafeft comfoncxs.The watchmen that went about the city found me > they wounded me tthe keepers of the wats tooke away my vaile from me* Thus we fee how trouble followes trouble, One depth cats up en another : Inw&rd defertion and\ [outward affliction goe many times together. The | i troubles of the Church many times are like lobs jmtflengers, they come faft one upon another; becaufe God meanes to perftft the vvorke of I Grace in their hearts, all this is for their good, j \Thefl)arper the Winter the better the Spring. Learne hence firft of all therefore in general], That it is no eafte thing te be afcundchriftian. We fee here when the Church had betrothed her felfe to Chiift, and entertained him into her garden, thereafter fhefalsintoaftateof fecurity and fleep, whence Chrift labours to rouze her up 5 then flie ufeth him unkindly, after which he withdrawes himfelfe, even fo farre that her heart \faylesher 5 then (as if this were not enough)rhe watchmenthat fliould have looked to her, they finite her ,wound her, and take away her vayle. See T 4 here Obferv. 278 Sbr.XI. The Watchmen frci ObkB. Anfw. Phil.j.n. here the variety of the ufage of the Church, and changes of a Chi iftian, not long in one ftate3 he is ebbing and flowing. Therefore let none diftafte the way of God- linefle tor this, that it is fuch a (htc as is fubjedi to change and variety ; whereas carnal I men are upon their lces>and find no changes. Butycu will fay, ^AH Chrifiians are not thus to/fed up and downe,fo deferted of God, and perfecu- tedof others. laniwer, Indeed there is difference. Whence comesthat difference i from Gods liberty ;it is a myftery of the Sanftuary, which no man in the world can givearenfon of, why of Chriftians both equally beloved of God, fome fhaald have a fairer paflage to Heaven, others rougher and more rugged • It is a myltery hid in Gods breail. Ic is fufficient for us if God will bring us • any way to Heaven, as the blefled Apoftle fairh, ! if by any mwus I might at t dine to the refurrettion of the dead, either through thicke orthin,if God will bring me to Heaven it is no matter, tfl&y any mtanes. The Watchmen that went ahont the City, fmote met&cc» By the Watchmen here are meant efpecially go- vernors of State and Church. Why Are they calledWatchmen? It is a borrowed fpecch taken from thecu- ftome of Cities that are beleagered $ for poli- cies fake they have Watchmen to defcry the danger they are lyable unto : fo Magifirates be watch- • The Watcbmen&c. watchmen of the State, Minifters arc the watch men for Soules, watching over our Soules for good. *79 \ Why doth Codafe Watchm:n ? Not tor any defeft of power in him, but for demonftrationofhisgoodnesjforheisthegreat Watchman> who watcheth over our Common- wealths, Churches and Perfons \ he hath an eye that never fkeps, He that watcheth ifrael neither Jlumbers nor Jleeps • yet notwithftanding he hath fubordinate Warchmen,not for defed of power, | but for demonftration of goodnefle 5 hemani- fefts his goodnefle in that he will ufe variety of fubordinate Watchers. And likewife to (hew his power in ufing many inftruments, and his care for us when he keeps us togetherwithhis owne fubordinate means. And in this that God hathfet over us Watch- crs(Minifters cfpecially ) Ir implyes that our fouls are in danger 5 and indeed there is nothing in the world fo befet as the foule of a poore Chriftian; who hath fo many and fo bad enemies as a Chri- ftian * and amongft them all,the worft and grea- teft enemy he hath is neareft to him,and conver- feth daily with him, even himfelfe .Therefore there muft needs be Watchmen to difcover the deceits of Satan and his inftruments, and of our owne hearts, to difcover the dangers of lerufa- lem, and the errours and fins of the tinges where- in we live. The Church is in danger, for God hath fct Watchmen, now God and nature doth nothing in vaine or needlefly. . * , Againe,* Ser.XI. Heb.lj.17. Pfal, 124.4, i8o TbeWatchmenfoc. Shr.XIs Argunentt JJjewing the precioufhes oj "the/oule. \ Hoto iheChuuh was wounded by the Watch- men. ] I. 2. 3 Ioh. 9. Againe, in that God takes fuch care for the j foulest fhewesthe wondrous worth of it. Many 1 arguments there be to (hew that the foule is a precious thing, it was breathed by God at firft, Chriftgavehislifetoredecmeit • but this is an efpeciallone that God hath ordained and efta- blifhed a Miniftery and Watchmen over it. And as God hath fet fome men Watchmen over others, fo hath he appointed every man to be a Watchman to himfelfe. He hath given every man a City to watch over3that is,his owne eftate and foule^therefore let us not depend altogether on the watching of others. God hath flamed a con- junct in every ofus^ and ufeth as others to our good : foour ownecare, wifedome, andfore- fight,thefe he elevateth and fandifieth. The Watchmen that went about the fity found me, i they [mote mejhey wounded me &c. Come wee now to the carriage of chefe 1 Watchmen, thofe that fhonld have been defen- S five prove moft ofFenfive. They fmotc the Church, and wounded her j many wayes (though itbenotdifcovered here J in particular ) as with their ill and fcandalous life, and fometimes with corrupt dolhine , and other whiles with bitter words, and their unjuft cenfurtS) as we fee in the ftory of the Church, ; efpecially the Romip) church , they have excom- :municated Churches and Princes ^ but not to 'fpeake of thofe Synagogues of Satan, come we j nearer homeland we may fee amongft our felves ; fometimes thofe that arc Watehmen,and fhould be ' I TbeWatchmen-)&c. 281 Sbr.XI. 3 loh. io, be for encouragement 5 they finite and wound the Church,and take away her vaile. What it is to take away the vatic. You know ffl the times of the oldTeftament a vaile was that which covered women for mo- defty^ to fhew their fubje&ion 5 and it was like- wife an honourable ornament, They tooke away , the voile, thatis, that wherewith the Church was covered, they tooke away that that made the J Church comelyDand laid her operand as it were naked. Now both thefe wayes,the Churches vaile is taken away by falfeand naughty Watchmen. 1. Asthei/^/tfisatokenof fubje&ion, when by their falfe Doftrines they labour to draw "^7iwi/k peoplefrom Chrift,and their fubjc&ian to him. The Church is ChriftsSpoufe3 thev3ilewas a token of fubjedlion : Now they that draw the J people to themfelves, as in Popifli Churches, I that defire to fit high in the confeiences of peo- J ple,and fo make the Church undutifull,7% take [away the vaile $f fabjetiion, and fo force Chrift jto punifh the Church, as we fee in the former 1. of ber fub- jeftion. ages. 2 . As the vaile is for honour and comelineffe, fo they take away the voile of the Church* when thy take away the credit andefieem of the Chnrch^hcn they lay open the infirmities and weakneffes of the Church, This is ftrange that the Watchmen fhould do this, yet notwithstanding oftentimes it fals out fo, that thofe that by place are Warch- men, are the bittereft enemies of the Church. Who The vaile $f \ her honour and comelinejfe, /\ z8* Tbs Watcbmen^Scc. Ser.XI. £>ueft. An]w% Why the watch men are the wonders of tie Church, Vfev Who were bitterer enem ies of the poor Church in Chrifts time then the Scrtbes, Pharifees and Friefis. And fo in the time of the Prophets, who were the greateft enemies the Church had, but falfe Friefis and Prophets f What u the ground of this,thatthofemen that by their funding jbould be encouragers.are rather dam- pers of the Churches \eale inpurfuit of it f There are many grounds of it. Sometimes it fals out from a fpiritof envy in them at the graces of Gods people which are wanting in rhemfelves , they would not have others better then themfelves. Somtirnes from Idleneffe,which makes them hate all fuch as provoke them to pains^they raifc up the dignity of outward things too much, as we fee in Popery, they make every thing to con- fer grace,as if they had afpeciall vertuein them; but they negleft that wherewith God hath joy- ned an cfficacy,his owne ordinances. This fhould teach us, To be in love with chrifts government, and to fee the vanity of all things here belowt though they be never fo excellent in their ordinance. Such is the poyfon of mans hcan,and the malice of Satan, that they turn rhe edge of the beft things againft the good of the Church. What is more excellent then Magiftracy, yet many times the point of the {Word isdire&cd the wrong way./ havefatdyeare gods,Pfal.82.6, They fhould governe, as God himielfe would 'govcrne, hi Keepers oftheWals&c. ib) i Cor. j. 20 Vfi%. governeand aske with themfelves, would God| Ser.XI. now if he were a Watchman of the ftatcdo thus and thus, but I wi(h wofull experience did not witnefle the contrary. So UHtniJlers are chrifis Emhafiadors , and fhould carry themfelves even as Chriii would doe^they fhould ftrengthen the feeble knees and bind up the broken hearted, not difcourageand jezek.i?, xst not few pillowes under the arme-holes of wic- ked and carnall men : But alas we fee the edge of the ordinance is oftentimes turned another way by the corrupt, proud, unbroken hearts of men,and the malice of Satan, Againe it fhould teach us, not to thinkethe worfe of any for the difgraces of the times. The I Watchmen here take away the vaile of the Church, and her forwardneffe is difgraced by themrtake heed therefore we entertaine not raft conceits of others, upon the entertainment they find abroad in the world, or among thofe that have a {landing in the Church ; for fo we {hall condemne Chrifthimfelfe ^ how was he judged of the Prieftsy Scribes, and Pharifees in his times if and this hath been the lot of the Church in all ages, the true members thereof: were called He- reticks and Schifmaticks, the vaile was taken off. . It is the poyfonfull pride of mans heart 3 that when it cannot raifeit felfe by its pwne worth, it will endeavour to raife it felfe by the ruine of others ereditthrough lying flanders.The Devill j Ioh-g was firft a flanderer, and ly ar, and then a murthe- rer 5 he cannot murther without he flander firft; the I I — ,86 The Keepers oftbcWahfiLd Sbr.XII. the credit of the Church muftfirft be taken away andchenfheis wounded, otherwifeasitisaufu- ! all proverbc, Thofe that kill a dog make the world believe that he was madfirjl: io they alwayes flrft traduced the Church to the world,and then per- fected hex. Truth hath alwayes a fcracht face.Yzl- {hood many times goes under better habits then its owne, whic h God fuffers to exercife our skill and wifedome that we might not depend upon the rafh judgement of others, butmightconudcr what grounds they have $ not what men doe or whom they oppofe,but from what caufe. Whe- ther from a Spirit of Env)^dlefjeJfeJealoufie,ZT\d Pride,ov from good grounds? Elfe if Chrift him- felfc were on earth againe, wefhould condemnc him, as now men doe the generation of the juft, whom they fmite and wound, and takeaway their voile from them. -Af -As i&f ntr il* -*!r . -»ir ^tf "Af "As ~As ^As 'As "Af *»V ">V "A* The twelfth Sermon. Cant. V. VIL The Watthmen that went about the fity found me, they fmotemejhcy wounded me, the Keepers of the wals tooke away my vaile from me. [YizWachmen(*X\\ok that by their place and (landing fhould befo) they fmote the Church (as-Bww^complainesal- moft The Keepers oftheWds&c. %%7 S BR. XII. I moft 5oo.yeares agoe) alas, alas faith he, thofe that doe feekc priviledgcs in the Church,are the firfl in perfecuting it ; and (as his fafhion is to fpeake in a kind of Rhetoricke) they were not paftors,but impoftprs. There be two ordinances j without which the world cannot ftand. i. CMagiflracie. 2. UWimfterie. Magiftrates are nurfing Fathers, and nurfing Mothers tothe Church. Minifters are Watchmen by their place and ftanding. Now for Shepheards to become wolves, for Watchmen to become [miters, what a pittifull thing is itsbut thus it is,the Church hath been al- wayes perfecuted with thefe men, under pre- tenceof Religion,whichisthefbarpeft perfecu-i tion of all in the Churchjit is a grievous thing to fuffer of an enemy, but worfe of a country man, j worfe then that of afriend,and worft of all of the Church. Notwithftanding(by theway)wemuft know, that the perfecuted caufeis not alway the, beft (as Kjiufiin was forced to fpeake in his time J£ TnTai againft the Bonatifls) Sarah was a type of the ^true,and Hagar of the falfeChurch. Now Sarah fhe corre&ed Hagar, therefore it followes not, that the fuffering caufe is alway the better;there- fore we muft judge of things in thefe kind of paf- fagesby the caufe^and not by the outward carri- age of things. They tooke away my voile. What JhaS we doeinfuch cafes, if we fuffer any in- naj/et the beft\ SsR ^8 .XII. I charge you 0 Daughters >&c. Anf*. Objett. Anfit. indignity, if the vaile be taken off. That is,if our flume, infirmities, an^weaknetfes be laid open by falfe imputations, In this cafe, iris theinnocencyof theDove* that is to be laboured for, andwkhallthe wifedome of the Serpent. If Innocencywill notferve,labour for wifdome, as indeed it will not alonejthe wic- ked would then labour for fubtilty to difgrace righteous perfons. But what if that will not ferve neither. Chrift was wifedome it felfe, yet he fuflfcred moft^when Innocencie and wifdome will not do it (becaufe we muft be conformable to our head) then we muft labour for patience, knowing that one hairc of our heads fliall not fall to the ground without the providence of the Almigh- ty. Commend our cafe, as Chrift did, by faith and prayer to God that judgeth. I charge you, O Daughters of Hierufalem, if yon fee my Beloved, that you tell him, that I am ficke of Lo8cc. What ihMlhey tell htm. Tell him I am ficke of Love. The Church is reftlefTe in her defire and pur- . fuit after Chrift, till (he find him, no oppofition you fee can take off her endeavour. I. Chrift I. J chargeyou 0 Daughter s&c. 1. Cbrift feemes to leave her inwardly. 2. Thenjhegeeth tothtWatchmenjkey fmittand wound her. 3. Then Jhe hath recourfe to the Daughters ef Je- rusalem for help . Generally before we come to the particulars, from the connexion we may obferve this, That Love is afire kindled from Heaven. Nothing in the world will quench this Grace, no oppofition, nay oppofition rather whets and kindles endeavour. The Church was nothing difcouraged by the ill tifage of the Watchmen, only (hecomplaines (heisnotinfenfible. A Chriftian may without finnebefenfible of indignities, onely itmuPfhe the mourning of Doves, and not the roaring of Bears* It muft not be murmuring and impatiencie, but a humble complaining to God, that he may take our cafe to heart, as the Church doth here : But as fenfibleas (he was, (he was not a whit difcou- raged, but feeks after Chrift ftill in other means, if flie find him not in one, (he will try in an other : we fee here the nature of love, if it be in [any meafure perfedt, it cafteth out all feare of difcouragements. And indeed, It is the nature of true Grace to grow uf with difficulties : As the Jrke rofe higher with the waters, fo likewife the foule growes higher and higher, it mounts up as difcourage- ments and oppofitions grow : Nay, the foule takes vigour and ftrength from difcourage- ments, as the wind increafeth the flame : So the V Grace Obferv. Can. 8.7. Hvx> farre we may befenfible of injuries* lfa$8. tie nature of true Grace, 790 Sebl.XII. nejfe in Reli* gion. 2 Cor. 5.14, Vft ©/ eneou* ragemeat and tryalt. Obferv. Icbargeyou 0 Daughters fcd Grace of God,the more the winds and waves of affli&ion oppofe it, with fo much the more vio- lence, it breaks through all oppofitions, untill it attaine the defired hope. To apply it, Thofe therefore that are foonc difcouraged, that pull in their homes prefently it is a figne they are very cold,and have but little gracesfor where there is any ftrengthof holy af- fection, they will notbedifcouraged, nor their zealebe quenched and damped; therefore they fubord^nate Religion to their owne ends,as your temporary beleevers. Where is any love to Chrift i the love of Chrift is of a violent nature, itfwayesinthe hearths the Apoftlefptaks,7fo love of Chrift conftraineth us. If we find thisinconquerablerefolutionin our felves, notwithftandingall difcouragements, to goe on in a good caufe, let us acknowledge that hre to be from Heaven, let us not lofefuchan argument of the ftate of Grace, as fuffering of affli&ions with joy .The more wcfuffer,the more wc fhould rcjoyce, if the caufe be good, as the Apoftles,o/^.5.4T. 1 ejoy ced th at t hey wereac- countedworthy to fujfer any thing. I charge yon, oh Daughters of lemfalem , if you find my Beloved, that ye tell him I am ft eke of Love. l Shee goes to the Daughters oflerufalem for help,whence we may learne. That, IftvefnJ not comfort in one means, we muft have receurfe to another. If we find net Chrift prefent in one,feeke him in^ 1 charge you 0 Daugbters^&c. 291 1. 2. 3- the proportion) between /era-) fahrn and the Church. in another, and perhaps we fhall find him where ' S e k.XIL Wc leaft thought of him 5 fornetimes there is more comfort in the fociety of poore Chrifli- ans,then of the Watchmen themfelves. I charge youfi Daughters oflerufalem3$cc* I : Where we have, 1. A charge given. 2 . The parties charged,ffo Daughters of itru- falem. 3. The particular thing they are charged with, that is(if they find Chrift) to tell him jhe isficke of Live. Theparties charged, axe the Daughters oflem- falem, theDaoghters of the Church, which is called Ierufalem, from fome refemblances be- tween lemfakm and the Churchy fome few fhall betouched,togive light to the point. Jerufalem watafity compact in it felfe (as the Pfalmift faith) fo is the Church, the body of Chrift. lerufakm was chofen from all places of the world, tobe the feat of God : fo the Church is the feat of Cbrift,he d wels there in the hearts of his children. It is faid of leru falem, they went up to lerufa- lem,znd downe to Egypt, and other placesrSo the Church is from above, The way of wifedome is on high. Religion is upward, Grace, Glory, and Comfort come from above, and draw our minds up to have our convcrfation and our de- fires above. Ierufalew was the joy of the whole earth : fo the V 2 Church 1. Pfll.IlZ.ji 2. 3- Gal 4*i£. Prov.i$.?4< 291 I charge you 0 Daughters foci 1-Sbr.XII. Heb.u»2$. 1 Pet. 1. 20. 1 Pet. 2. 2. Obferv. H,rv to knew tlat we arc daughter 5 of IerufaUM* Gal.4 16. Church of God, what were the world without: icbiit a company of incarnate Devils. In Ierufalem Records were kef t of the names of all the Citizens there 5 foall the true Citizensof the Church, their names are written in the booke of. life in Heaven. The Daughters of lerufalem therefore are the true members of the Church that are both bred and fed in the Church. Let us take a tryall of our I felves, whether we be Daughters oflerufalem or no. That we may make this tryall of our fel ves. 1 . if we find free dome in our confeience from ter- roars and feares. Ifwe find fpirituall liberty and freedoms to ferve God, it is a fignethatweare Daughters of lerufalem , becaufe lerufalem was free, 2. Or if we mind things above, andthingsof the Church : If we take to heart the caufe of the truth, it is a figne we are true Daughters oflernfa- pfal.137.5->*- \lem. We know what the Pfalmift faith, Let my right hand forget hat emming. if I /oryt tbet 0 le- rufalem, ifldoe not prefer lerufalem before my chief joy.lt the caufe of the Church goe to our hearts, ifwe can joy inthe Churches joy, andmournc in the Churches abafement and fuffering, it is a figne we are true Daughters of lerufaLem^nd live- ly members of the body of Chrift. Otherwifc, when we heare that the Church goes downe, and that the adverfe part prevailes,and wepy,it is a figne we are daughters of Babylon and not of lerufalem. Therefore let us i ke our affections' what we ! I are, i 1 cb&geyou 0 Daughters^c. are, as ^Auflin writes excellently in his booke ie Civitate D«,aske thy heart of what City thou art. But what faith the Church to the Daughters of Ierufalem in the firft place. / charge you. It is a kindofadmirationlupplied thus,I charge you as you love me your Sifter, as you love Chri/has you tender my cafe that am thus ufed, as you will make it good that youzvc Daughters of Ierufalem^ and not of Babylon, tell my Beloved that lam ficke of Love. It is a ftrong charge, a defe&ive fpeech, which yeelds us this obfer- vation. Th*t true Ajfeftions are fer ions in the things ofGoi and of Religion. She layes a weight upon them, / charge you O Daughters of Ierufalem. True impreflions have ftrong expreflions ; therefore are we cold in mat- ters of Religion in our difcourfes>it is becaufe we want thefe inward impreffions. The Church here was fullyflie could not containe her felfc in regard of the largencffe of her affedions. / charge youo Daughters of Ierufalew,8cc. We may find the truth of Grace in the heart by the difcovcries and expreflions in the conver- fationingcnerall. I charge you, o Daughters oflcrufalem,ifyoufind my Bclov/djhat ye tell him 1 amficke of Love. The Church here fpeaks to others meaner then her felfe, flic fliould have the Church tell Chrift (by Prayer ,thefureft intelligencer) how Vj .flic *9S Sbk.XIL Obferv. beliefe and cotdnefe. 294 1 charge you 0 Daughters ,&c. iam.j.14 JSbr.XII. (hewasufed,how{helanguifhed, and wasfickc forhim,and cannot be without him. Quett. Why did not the Church tell thrift her felfe ? 'Anfw. \ So fhc did as well as (he could, but flic defired I the help of the Church this way aifo.Somtimes j it is fo with the Children of God, thatthey can-; not pray fo well as they fliould, and as they would doe,becaufethe waters of the fouleare fo troubled > that they can doe nothing but utter \ groanes and fighes> efpecially in a ftate of defer- tion, as Hezekiah could butchatter, and UMofes could noc utter a word at the red Sea, though he did ftrive in his fpirit; in fuch cafes they muft be beholding to the help of others. Sometimes a man is in body ficke (as lames faith)// any mm he ficke let him fend for the El- ders,andlet them fray .There maybcfuch diftem- per of body and foule, that we are unfit to lay open our eftate to our owne content. It is oft fo with the bcft of Gods Children ; not that God doth not refped thofe broken fighes and defires, but they give not content to the foule. The M«v*.2,$. poore palfie-man in the Gofpell not able to goe himfelfe was carried on the fhoulders of others, and let through the houfe to Chriftroft times we may be in fuch a palfie eftate, that we cannot bring our felves to Chrift ; but we muft be con- tent to be borne to him by others. I charge you O Daughters rf ferufalem, thai ye tell my BelovedyI amfickeof Love. Whence the point that I defire you would ob- fcrve,is, Tfat Itbargeycu 0 Daughter s&c. That at (ucb times as we find not eur fpirits ml ur- ged from any c an fe outward and inward to comfort and joy, then is a ttme to dcfirc the prayers and help of others. It is good to have a ftocke going every where, and thofe thrive thebeft that have moft prayers made for them , have a ftockc going in every countrey,this is the happineiTe of the Saints. To inforce thisinftru<5Uon, to defirc the prayers of others, \ye rauft difcover, that there is a won- drous force in the prayers of Chriftians one for another. It is more then a complement, would it were thought fo. The great A port IcPaul, fee how hedefiresthe Romanes , that they would ft rive and contend with Godaflcra holy violence, by their joynt prayers for him 5 fo he dedxes the Thefalonians that they would pray for him, That he might be delivered from unreafonable men. It is ufuall with him to fay , Pray, pray^ and for us too,for fuch are gracious in the Court of Heaven. Defpife none in this cafe j a true downe right experienced Chriftians prayers are of much efteeme with God. Our bleffed Saviour himfelfe,whcn he was to goe intothe Garden,though his poore Difci- ples were fleepy, and very untoward , yet he would have their fociety and prayers. / charge you o Daughters oflerufalemjfyoufind my Bdovedjhatye tellhimlamfick of Love. To fpeake a little of the matter of the charge, lamficke of Love, I love him, becaufe I have found former comfort, ftrength, and fweetneffe \ V 4 from Ser.XII. . Obferv. Rom. 1 j. 20. x Thef.j.i. Mat, 26. 796 Ser.XU. Love $c\e what. Icharge yon 0 Daughters ,&c from him, that I cannot be without him. To be Love-fickethen in theprefcnceof the Church, is to have ftrong afte&ions to Chrift,from which comes wondrous difquietntfTe of fpirit in his abfence, here is fomewhatgood, and fomcwhat ill. This is firft her vertue.that fhedid fervently love,this was herinfirmity, that fhe was lb much diftempered with heTprefenn want : Thefe two breeds this fickneffe of love3 whence we ob- ferve, Where the thing hved is not frefent anfweraBle to the defircsofthe foule that loves, there fc Howes dif- quiet and d\ (temper of afftltions 5 That is here ter- med fickneffe $f Love. The Reafon hereof is, Natu rail contentment is in union with the thing Loved. The more excel- lent the thing is that is loved, the more content- ment there is in communion with it, and where it is in any degree or meafure hundred there is difquiet : anfwerable to the contentment in en- joy ing, is the griefe, forrow, and fickneffe in par- ting.The happineffe of the Church confiding in fociety with Chrift-,therefore it is her mifcry and fickneffe to be deprived of him5not to enjoy him whom her foulc fo dearly leveth. There are few in the world fickeof thisdifeafe, Iwonldthcre were morefickeof the love of Chrift ; thereare many that furfct rather of fulneffe, who thinke we have too much of this CMann*^ of this prea- ching,of this Gofpel!, there is too much of this knowledge5ofthe ordinances,thefe are not fitke of love. Make lamJickeofLoVe* 2,97 Sbr.XII. Vfi. Make a Ufc therefore of Tryall, whether we be in theftateof the Church or no, by valuing and prizing thefrefenceof Cbrijl inbts Ordinances, the Word and Sacraments. Therearemany fond ficknefles inthe world, j there is Amnions ficknefle, that was fieke of love ! a Sanu $.*. for his fitter Tbamar, his countenance difcovered j it, and ^sfhab he is ficke in defiring his Neigh- j « k">.im. bours vineyard: You have many ftrange ficknef- , fes,many ficke with fires killed from the fleib, from Hell, but few ficke or this ficknefle here fpoken of. If we find our felves carried to Chrift, to run *. in that ftream as ftrong as theaffedions of thofe that are diftempered withficknefle of the love of other thing*, it will difcover to us whether we be truly Love-ficke or not. Take a man that is ficke for any earthly thing, 2. whether of Ababs or Ammens ficknefietox of any thing, take it as you will, Tbat which the foule is ficke of in lovejt thinks of daily , it dreames of it in the night. What doe our foules therefore thinke of i what doe our meditations run after? When we are in our advifed and bed thoughts, what doe we moft thinke of? if of Chrift,ofthe ftate of the Church here, of Grace and Glory all is J well, whatmakesusinthemidftof all worldly difcontentments to thinke all dung and drofTe in comparifon of Chrift 5 but this ficknefle of love to Chrift, if our love be in fiich a degree* as it makes us ficke of ir,it makes us not to heare what we heare, not to fee what we fee, not to regard what 2$>8 Sb&.XII. I am f eke of Loye. Afl.^.4i« what is prefemrthe foule is in a kind of extafie, it is carried foftrongly, and taken up with things of Heaven^it is deaded to other things,whenour eyes are no more led with vanity then if we had none, and the flefh is fo mortified, as if we were dead men, by reafon of the ftrcngth of our affe- ctions that run another way to better things which are above. Thus we fee it is in Love : Talkc with a man that is in any heate of affe&ions, you talke with one that is not at home, you talkc with oneab- fenr, The feule is wore where it loves, then where it dwels. Surely where lore is in any ftrength, it drawes upthe foule,fo that a man oft times in his calling and ordinary imployrnents doth not heed them, but paffeth through the world, as a man at randome,he regards not the things of the world -0 for Chrift is gotten into his heart , and drawes all the affe&ioRS to himfelfe. Where the affc&ionoflove is ftrong, it cares not what it fuffersfor the party loved,nay it glories in it. As it is faid of the Difciples, when they were whip- ped 3rd fcourged tor preaching the Gofpcll, it was a matter of Glory to them:/* is not labour, but favour 5 it is not labour and vexation, but favour that is taken where lov* is to the party loved, where the love of Chrift is (which was herein the Church) labour is no labour, fuffering is no fuffering^trouble is no trouble. Againc.// is the property of the party that is f eke $f this difeafe to take little contentment in other things. Tell a covetous worldling that is in love ______ witV 1 amfcleofLove. with the world a difcourfe of learning, what cares hee for learning 5 tell him of a good bargaine, of a matter of gaine, and he will hear- kentothat. Soic is with the foulethat hath felt the love of Chrift flied abroad in the heart, tell him of the world ( efpecially if he want that which he defires, the peace and ftrength that he found from Chrift in former times) he reliiheth not your difcourfe. Labour wee therefore every day more and more , to have larger and larger affe<5Hons to Chrift, The foule that loves Chrift, the nearer to Chrift,the more joyfull it is, when he thinks of thofe mutuall embracings, when Chrift and his foule Pnall meet together 5 this happinefleis there where the foule enjoyes the thing loved, but that is not here,but in Heaven 5 therefore in the meane time with joy he thankfully frequents the places where Chrift is prefent in the Word and Sacrament, and that we may come to have thisaffe&ion. Let us fee what our foules arc without him, meerc dungeons of darknefle and confufion, no- thing comming from us that is good, this will breed love to the Ordinances, and then we fhall relifli Chrift,bothinthe Word and Sacrament-Jot he is food for the hungry foule, and requires no- thing of us but good appetites ; and this will make us defirc his love and prefence. THE STOOL S BR. XIII. Hsb.ii.lt Simile . The thirteenth Sermon . Cant. V. VIIJ.IX. I charge you 0 Daughters of Ierufdem if ye fad tny Bclovedjhtfycullhimlam fickeofLove. What is thy Beloved more then another Beloved, 0 thou farejl amwg xvomen&z. He foule as it is of an immortall ! fubftance, foin the rightandtrue temper thereof, afpireth towards immortality 5 unleflTe when it is ■S1 clouded and overpreft with that which frejjeth downervards^ndtbe finne which han- geth (o fiiBon (as the Apoftle f peaks) which is the reafon of thofc many and divers toffings and turmoylingsof the enlightened foule, now up, nowdowne, now runningamaine homewards, and now againe flaggifli, idle and lazie, untill rowfed up by extraordinary meanes it puts on 3gaine $ as the fire mounteth upwards unto its proper place ; and as the needle ftill trembleth til! it ftandat the North, fo the foule once infla- med with an heavenly fire, and acquainted with her firft originall cannot be at reft untill it find it felfe — = — ^. I Tell him that I am f eke of Lolpe. l felfe in that comfortable way which certainly leads homewards. An inftance whereof we have in the Church here, who having loft her fweet communion with Chrift, and fo paid dearly for her former ncgleft ard flighting his kind invitations (as being troubled, reftlefle in vc\\nd,beaten and woun~ dedby the watchmenbztz&of her vaile, &c.)Yet this heavenly fire of the bleffed Spirir,this water \ Ioh* ** of Ufc fo reftlefly fpringing in her, makes her fickneffeofkve and ardent defire after Chriftto befuch, that flic cannot containe her felfe, but breaks forth into this paflionate charge and re- queft. I charge you 0 Daughters of Iern[alem,if ye find my Belovedjhat ye teH him I amfickeof Love. Thus we may fee that the way to Heaven is full of changes, the ftrength of corruption over- clouds many times and damps our joyes. How many feverall tempers hath the Church bin in i Sometimes (he is all compounded of joy, vehe- mently defiring kilfes of her beft beloved, fhe holds her beloved faft, and will not let himgoe, and fometimes againe flie is gone, hath loft her beloved, is in a fea of troubles, feeks and cannot find him,becomes fluggifb,negligent, overtaken with felfe-love, after which when fhe hath fmar- tedfor her omiffions (as here againe) fhe is all afire after Chrifl(as we fay) no ground will hold hereaway fhe flies after him, and is reftleffe untill fhe find him. Whereby the way we fee3 That permanency and ft ability is for the life to come-Jiere our^ }01 If you find my Beloved i Cor.4 17. 2 Cor. 12.9. Rom.8.18. S br. XIII. cur portion is to expect changes, fiormes und tern- pep 5 therefore they mud not be ftrange to par- 1 ticular perfons, fince it is the portion of the whole Church, which thus by fufferings and conformity to the head muft enter into glory, whiles God makes his power perfed in our weakneffe,overcomes Satan by unlikely means, and fo gets himfelfe the glory, even out of our greateft infirmities, temptations, and abafe- ments. But God though he make all things worke for good unto his children, even the Devill, fin and death, defertions3afflidHons and all ; yet we muft I be warned hereby not to tempt God,by negle- ! <5iing the meanes appointed for our comfortable J paflage 5 but open to Chrift when heknocksjm- ; brace 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 fuch dangerous experiments, as here befell the Church in her defertions, for her iluggifh negligence, deadneffe, andfclfc- love. So that we fee there is nothing gotten by fa- vouring our felves incarnall liberty, fecurity, or by yeeldingtothc flefh. The Church flood up- on tearmes with Chrift when he would have come in to her, but what enfued hereupon «f fhe fell into a grievous defcrtion,and not only fo5but finds very hard ufagc abroad ,all which fhe might have prevented by watchfulnefTe, carefulncffe and opening to Chrifts knocking. It is a fpiritu- all Tell him that lamjicke of Love. all errour to which wc arc all prone, to thinke that much is gained by favouring our felves, buc weftiallfindkotherwife. See here againe that God will beare with nothing though in his owne ; but he will fharplypumfh them even for omiflions, and that not only with defertion, but fomtimes they (hall meet with oppositions in the world. David cannot efcape with a proud thought in numbring of the people, but he rauft fmart for it and his people alfo.God is wondrous carefull of his Children rocorreft them/when he lets ft ran- gers alone. It is a figne of love when he is at this coft with us. And it fhould tie us to be carefull of our behaviour,not to prefume upon Godsindul- gence ; for the nearer we are to him, the more carefull he is overus Joe will he fanffifedin allthat come neare him. We fee the Corinthians, becaufe they came unrcverently to the Lords Table (though otherwifethey were holy men, fome of them are f eke y fome weakey others Jleep, that they might net he condemned with the world. Let none therefore think the profeflion of Re- ligion to imply an immunity* but rather a ftrai- ter bond 5 for Indgement Begins at the heufe of God, whatfoever he fuffers abroad, he will not fuffer diforders in his own houfe,as the Prophet fayes, You only have J knowne of all the families of the earth, therefore you fhall not goe unpunifhed. The Church is neare him, his Spoufe whom he lo- veth, and therefore he will correft hcr,not endu- ring any abatement, or decay of the firft love in her. 3°i Sbr.XIII, 1 Sam, 1, Amos j.i. Levit.io j. ! Com 1. Amos 5.2. 3°4 Jj you find my Behaved, Rev. i. Similt. Se n.XIlI. ^cr- Anc* f°r this very caufehethrcatcncth the Church of Ephefesjo remove her candle flicke, To proceed, the poore Church here is not difcouraged, but difcovers and empties her fclfe tothe daughters of 'leruflem^ as it is the nature of Culinary fire not onely to mount upwards, but alfo to bewray it felfe by light and heate : fo of this heavenly fire when it is once kindled from above,, not onely toafpireinits motion, butto' difcover it felfe in affafting others with its qua- lities, it could not containe it felfe here in the Church, but that fhe muft goe to the daughters of Icrnfalem, I charge you O daughters of Ierufalem, if ye fnd my Beloved, that ye tell him Iamficke of love. Therefore they may doubtthat they have not this heavenly fire kindled in them, that ex- preflFe it not ferioufly, for of all affeftions it will not be concealed. David wonders athisowre love5<9 hoivl hve thy Law, oh how amiable arethy Tabernacles ! A Love-fake I A gaine we fee heic«7hat where thefoule is ficke fouie fiavds not of love, it fiands not ufon an) tearmes, bit: it hum • bkth and akafthit felfe. We fay thataffe&icn ftands nor with Majefty, therefore Chrifts love to us.moved him to abafe himfelfe in taking our nature that he might be one with us, love flood no" i'pon tearmes of grearneflTe 5 Wee fee the Church goes to thofethat were meaner profici- ents in Religion then her felfe, topowre out her Spirit to them, to the daughters of lerufalem, fhe abafech her felfe to any fervice, love endureth all things,any thing to attaineto the thing lovedj as Pfrl H9' upon tearmes- 1 TheC 1 Cor. 1 3. 2.3, What; is thy Beloved&c. as we fee Hamor the fonne of Sichem, he would endure painfull circumcifion for the love hee bore to Dinah. So ^Atts<$* 41. it is faid they \ went away rejoycing after they were whipped, becaufe they loved Chrift. The fpirit of love made them rejoyce when they were moft dis- gracefully ufed. Sometimes where this affection of heavenly love is prevalent, fo that a man is ficke of it, the diftempers thereof redounds to the body and re- fle&s upon thar, as we fee in David, Pfal.^z.^. That his moyfture became a* the drought of fummer^ bec3ufethereisa marriage and a fympathie be- tween the foule and the body, wherein the ex- ceflive affediions of the one redound and refleft upon the other. Tell him that I am ficke oflove,hcrc is 3 ficknefTe, but not unto death,but unto life, a ficknefTe that never ends but in comfort and far isfa&ion, blef- fed are thofe that hunger and thirft after Chrift, they fhall be f atisfied, as we fhall fee afterwards more at large. Knowledge gives not the denomination,/^ we may know ill and he good.andwe may know good and be evilly bur it is the affe&ion of the foulc,which cleaves to the things known,the truth of our love is that gives the denomination of a ftate to be good or ill; love is the weight and wing of the foule, which carries it where it goes, which if it carry us to earth we are bafe and earthly, if to heaven,heavenly; we fhould haveefpeciail care how we fixe this affediion 3 for thereafter as it is, 1 X even Ser.XIII. Gen, 3 4.2 4. AS 6. That t\u $c\. ncjfe ot divim love worhj alfb upon the body. Mac,$.6# It u not our knowledge that or evilly but goodnejfe loved; ■ and cleaved t9t makes u* to .- V 0 thou fairefl among women&c. BR.XH1. even fo is our condition, Jske thy love of what city I thou art. whether of Icrufalem or of Babylon Kz^^Au- y?/^faith)Mow the daughters of lerufalem reply unto the Church wondring at her carneftnefTc. What is thy Beloved more then another Beloved, 0 thou fairefl among women, what is thy Beloved more then another Bdoved that thou do ft fo char gem ? Infteadof giving fatisfa&ionto her, they re- ply with asking nevvQoeftions, What ts thy Belo- ved more then another Beloved, O thou fairefl among1 women ? what is thy Beloved, &c. Wherein yc' have a doubling of theQjeftion5fo (hew the fe- rioufnefle of it;of this their anfwer there are two parts. 1 . A loving and fweet Compilation^ 0 thou f ai- re jl among women. 2. The gueflton doubled, what is thy Beloved^ more then another Beloved And againe5PF^ is thy \ ££/0iW,&c,thatthoudofl; fo charge us,as if they I ' ihould fay, Thou lay eft a fer torn charge upon us, therefore there isfome great matter furely tn thy Be- loved, that thou make ft fuch enquiry after him. Thus ; the weaker Chriftians being ftirred up by the ex- \ ampleof the ftronger, they make this Qjeftion, I and are thus ioquifirive -7 but to fpeake ot tftcm in ; their order. O thou fair eft among women ,here is the compel- lation, the Church is thefaireft among women inthejudgementofChrift,fohecalsher,C*/tf.i. 8 . 0 thou fairest among women • and here the fel- low members of the Church tearme her fo too, faire and the jfcr^incomparably /aire. 0 thou fair eft among women >&c, The Church u fly -with Chrift, But how commeth Jhe te be thus fair e ? It is in regard that Jhe is cloathed with Chrijls robes, Rev. 1 2. there is a womaa mentioned, cloa- thed with the Sunne:We were all innobled with the image of God at the firft ; but after we had 1 faire w regard w"' * I ft • t 1 t finncd5we were bereft of that Image ; therefore now all our beauty muft be cloatbing, which is not naturall to man but artificially fetched from other things, our beauty now is borrowed, it is not connatural with us,the beauty of the Church j now comes from the head of the Church Chrift, (lie fhines in the beames of her husband; not onely in Iuftificarion, but in Sanftification alfo. The church ts lovely and (aire azaine. as from w -/I - - • 1 1 r /p r r 11 \ In retard of tb» Chrijts imputative rigbteoujnefle,jofom his righte. ; grac^ fcuth eufnejfe inherent in herjhe graces jhe hath from him^ \ fiom chrift fbe for of him we receive Grace for Grace, there is never a Grace buticisbeautifulland faire 5 for what is Grace but the beames of Chrift the Son of RighteoufnefTe, fo that all muft be faire that ; comes from the firft faire, all beautiful! that comes from the firft beauty. ? This beauty of Grace, whereby it makes the Church fo faire fprings from thefe grounds. Firft, In that it is from adivine principle andori- ginall, it is not bafely bred, but fom Heaven* and therefore it raifeth the foule above nature, and makes the fubjeds wherein it is as faire furpafle all other men as men doe beafi s. Secondly, In regard of the continuance, it is everlafting and makes us continue for ever.L^' X 2 flefb {bines. I. 2. 308 0 thou fairefl am*ng women3&cc} i Pet I.24. Vfe. Sbr.XHI. fltfh is graj[e, and at the flower ofgrafle (faith the ir.1.40.5. Prophet) and it is repeated in the New Tefta- ment in divers places. All worldly excellency is as the flower of graffe, The grafie wither eth\ and the flower fadethjout thewordofthe Lord(i\\ix is>the grace that is imprinted in the loule by the Spirit with the Word) thatabidetb for ever, and makes us abide likewife. From thisfairenefle of the Church»let us take occafion to contemplate of the excellency of Chrift that puts this luftre of beauty upon the Church. CMofes married a woman that was not beautifull, but could not alter the completion and condition of his Spoufc. But Chrift dotb3he^ takes us wallowing in our bloud, deformed aid,, tbe'mo/exceL defiled , hee is fuch a husband as can put his lent hmband. I Church into his own difpofition3and transfer me her into his owne proportion. He is fuch a Head as can quicken his raembers5fuch a root as inftils life into all his branches fuch a foundation as makes us living ftones,there is a vertuc and pow- er in this husband above all. But (he is black e ? She is fo indeed, and flie confeflfeth her fclfe to be fo, Cant. 1 . 5 . 1 am black but comely ,blackc in regard of the afflictions and perfections o others fhe meets with in this world. Blacke againe, In regard of [can dais, for the Devill hates the Church more then all focieties in the world ; therefore in the fociety of the Church there are often more fcandals then In other people^as the Apoftle tels the Corinthians, there Obit 8. Artjw. 1. in what regard the church cats her felje blacke. 3. 0 thou fair eft among TDomenfoCi there was inccft among them, the like was not among the heathen. She is black through the envy of the world, that looks wore at the Qhurches faults then vertues. The Church p$ black e and unlovely , nothing diffe- ring from others. In regard of Gods outward dea- ling,^///*/.? alike teall ,they are ficke and defor- medjthey have all things outwardly whatfoever is common withothers. Laftly and principally fhe is blacke, In refyeff of her infirmities and weakyefes, fub je<5i to weak- ncflfe and paflions as othei* men;the beauty of the Church is inward and undifcerned to the camall eye altogether : the Scribes and Phari fees fee no venue in Chrift himfelfe.lt is faid, that he came among his owne, and his owne could not difcerne of him • the darknejfe could not comprehend that light, Now ss it was with Chrift, fo ic is much more with the Church, let this then be the ufe of it. Oppofethis fate of the Church to the falfe judge- ment of the world: they fee all blacke,and nothing clfethar is good ; Chrift feesthat which is black too ; but then his Spirit in them (together with the fight of their blacknefte) feeth their beauty too.I am blacke but comely y&c.Bc not dlfcovnaged therefore atthe cenfure of the world>b!ind men cannot judge of colours. It is faid of Chrift, he j had no forme or beauty in him when we flail fee him. i. Not in outward glory5nor in the view of the world. If wee be therefore thought to bee blacke, we are no otherwife thought of then X 3 the 3°9 Sbr.XUL 3. 1 Cot. $. Hot* the Chur- ches ftate in thu life comet to be fo [ull of fcandals. , * Eccl.^.z. 5. Ioh.x.i !. Oppofe Indge- 1 ment to Judge' meat, Ifa.?$« J ;o 0 thou faireji among womtnfoc. Vfi3- To remember thrift s judge- ment oj the Church when we are unkt tem$tathn. * JSbr.XUL the Church and Chrift hath been before us, Againe, Let us make this Ufe of if, againjl • S atanin the time of temptatio&,\o\\i Chrift thinke ■ us faire for the good we have f doth he not alto- ' gethervalueusby our ill i and (hall vvebeleeve Satan,who joynes with thediftempers of melan- choly 5or weaknefle we are in, which he ufeth as a weapon againft the foule, to make us thinke otherwife, Satan is not only amurtkerer,but alyar JYOtnthe beginning. We muft notbeleeve an ene- my, and a lyar withall. But confider how Chrift and the Church judgeth,that have better difcer- ning, indict us beware we be not Satans to our y£/T'ft:ForiftherewerenoDevilI,yetinthetime of temptation and defertion we are fubje<5i to difcouragement,togive falfe witnefle againft our felves, we arc apt to looke on the darke fide of the Cloud. The Cloud that went before the I(radites had a double afpeft, one darke , the other lighten temptation we looke on the darke fide of the foule5and are witty in pleading againft our felves. O but confider what Chrift judgeth of us, O thmfairejl among rvomenyznd what thofe about us that are learned, who can read our evi- dences betterthen weourfelves,doe judge ofus, let us truft the judgement of others in time of temptation more thenour owne. Lcnrneagaincbere, Whattojudgeoftbe (firits Jpirtts that *laborioti4,wt]uifitive?Is it not for xv ant of Wit < > furely he hath parts enough, he under- stands himfelfe will. And then he begins to think, \furel am too cold, hereupon comes competition andcorrivalitie^r^/jy / will be as good as he* Let us labour therefore to be exemplary to others, and to expreffe the graces of God ; for thus we (hall doe more then we are aware, there isafecret influence in good example, though a man fay nothing (faith one) there is a way to profit from a good man though hee hold his peace, his courfe of life fpeaks loud enough, we owe this to all, even to them that are withour,to doe them fo much good as to give them a good example, and we wrong them when we doe not, and hinder their comming on by anevill, or a dead example. Let this be one motive to ftirre us up to it3 That bk to the good anfrverabletotkepoodwe Ihould doe in this kind \fhall we fhall doe to, . J / • ,r ji , , ] r others, fait be be ottr comjort tnlijt and death, and our reward after our comfon in deatb.Vovthe morefprcading out good is, either in word,life, orconverfation,the more our con- sciences fhall be fetled in the confideration of a good life well fpent, our reward fhall beanfwe- That me fr^ rable to our communication and diffufion of not only anfwer\ good^and whereas otherwife it will lie heavy onj t^eW^"2rJ the con(cicncc, not onely in this life, but at the jor'ai! tie good\ dayof judgement and after,whcn we fhall think examples ani\ not only of the perfonall ill that we ftand guilty WwJir of, bw exemplary ill alfo. ^Itfiouldmove thofc t her fore of infer iour fort to look A debt to ihofe that arewitb- out. That anfeera life and death, leded. to What is thy Belorvedfoc. to all good examples, as the Church here to the love of the other part of the Church. Whcrfore are examples among us, butthac wefhould fol- low them i we fhall not onely be anfwerable for abufe of knowledge,but alfo of good examples we have had and negle&ed. Doth God kindle lights for us, and fhall not we walke by their light? It is a fin not to confider the Sun, the Moon, the Stars >x.\\tHcavens, and ivorksof Nature and Pr$vidcnce>m\Lc\\ more not to confider the Works \ ofGrdce.BviX one place of Scripture (hall clofe up ialljwhichiSjliMMi.ii* Thattheexampleof us Gentiles at length fhall ftirreup and provoke the Jewes to beleeve. To thofe ftiffe-necked Jewes example (hall be fo forcibIe,that it (hall prevaile with them to beleeve and to be converted. If ex- ample be of fuch force as to convert the Jewes th3t are fo far off, how much more is it or fhould it be to convert Chriftians,wondrous is the force of good example. So wecometothcQueftion it felfe. What is thy Beloved more then another Belo- ved,8cc. We fee there is excellent ufe of holy confe- rence, the Church commingto the daughters of Itrufalem, fpeakingot Chrift her Beloved, that (he is Jicke if Love, &c.The daughters oflerufalem are inquifitive to know Chrift more and more. Here is the benefit of holy conference and good fpeeches, one thing drawes on another5and that draSves on another , till at length the foule be warmed and kindled with the confideration and . me- SimiU. * ! }i6 Wh&t htby Beloved y&cc. Sbr.XIII. That hi dealing and {peaking of heavenly things a little thing is ihcbegimingof great matters. That holy con- ference is goo.l for others and I our [elves* 2. iKin ?. Phil.!. Exhortation fruitjuff con- ference. medication of heavenly things. That that is little in the beginning may bring forth great matters. This Queftion to tke Church, and talking with her, I charge you if you find my Belovedjotcllbim that I am ficke of Love ,breeds Qjeftions in others, What is thy Beloved t&c. Whence upon the def- cription of her Beloved, her heart is kindled, (lie fi/idtth her Beloved, fo that talking of holy and heavenly things is good for others, and our felves alfo. It is good for others, as it was good for the daughters oflerufalem here3for therupon they are ftirrcd up to be inquifitive after Chrift, and it was good for the Church ker felfe ; for here- upon (he tocke occafion to make a large com- mendation of Chrift, wherein (lie found much comfort. Good conference then Is good for our felves £qi we | fee a little feed brings forth at length a great j tree, a little firekindleth much fe well, and great things many times rife out of fmall defpifed beginnings. It was a little occafion which Na- amanthc^sfjfyrianhad to effeft his conversion. There was a poorebanifhed woman, aftranger, who was a lewifh maid-fervant, (lie told her Lords fervants that there was a Prophet in Iury that could heale him : whereupon he came thi- ther, and was converted and healed. And Paul fheweth, thar the very report of his bonds did a great deale of good in fafars houfe. Report and fame is a little matter, but little matters make way for the greater. This may put us in mind to § en dour time fruit- Mi What is thy Belo wherewith the Spirit works more effedlu- ially and imprints it deeper : So that it fliall bea more rooted knowledge then before. For that doth good that ts gracioufly knorvnet and that is gr a- cioufly knownetbat the Spirit feales upon our foules* Perhaps the knowledge 1 have is not yetfealed fufficicntly 3it is not rooted by conference.though . I heare the fame things againe, yet I may heare them in a fre(h manner, and fo I may have it fea- j led deeper then before, experience finds thefe things to be t'rfcj Againe, We jhould labour here to have our hearts inqwfaive.Thehcathcn manaccountedka grace in his fcholler, and a fignc that he would prove hoiptfvWybecaufe he was full of \Quefiions . Chrifti- ans fhould be inquifitivc of the wayesof Righte. M/fc^jInquifitive of the right path which leads ! to Heaven,how to carry themfelves in private in their families, how in all eftates, Inquifitive of the excellency of Chiift : What is thy Beloved . | more then another Beloved ? guefliens end ufu ally in refolutions % for the foule will not reft but infatif- fa&ion. Reft is thehappinefTeofthefouleagit were, when a Queftion is moved it will not be quiet till it have fatisfs&ion s therefore doubting at thefirfl^ breeds refolutionat thelaft. It is good therefore to raifeQueftions of the pra&ifc of all neceffary points, and to improve the good parts I and gifts of others that we converfe with, to give| 1 fatisfa&ion. What an excellent improvement is 1 ' this of communion and Company, when no- thing troubles our fpirit, but wc may have fatis- fa&ion I Tellbim that I am f eke of Love, fa&ion from others upon our propofing it. Per- haps God hath laid up in the parts of others fa- tisfa<5tk)n to our foules, and hathfo detetmined that we {hall be perplexed and vexed with fcru- plesjtil we haverecourfeto fomewhom he hath appointed tobehelpfull rousin thiskind.Many goe mourning a great part of their daies in a kind cffullennefle this way >becaufe that they do not open their eftateto others. You fee herethe con- trary pra<5Hfe of the Church , flic doubles the Queftion, What is thy Beloved more then another Beloved, O thou faireli Among women^ what is thy BeUvedmore then another Belovedjhatthou doejl fo charge us ? The fourteenth Sermon, 3*9 SerTxTv, * Cant. V. I X, X. What is thy Beloved more then another Beloved^O ihou fair eft among women > what is thy Beloved more then another Beloved, that thou dojt fo charge us ? CMy Beloved is white and ruddy jhe chiefejl among ten thoufand. He laft time wc met,we left the Church ftckeof Loveiwhich ftrange affeftion in her,together with her paflionate charge to 3 .o 0 tbm f air 'eft among vomen&c^ SbiuXIV. to the daughters oflcrufalem, moved them to make this Qjcftion unto her, What is thy Belo- vedmerethen another B el oved,&cc. 7 obein love is much ; to conceale it is grievous ; to vent it with fuch fervency and paflion breeds aftonifhment in thefe younger Chriftians,who wonder what that is which can fo draw away the Churches love, and runaway with her affections. They knew no fuch excellencies of the perfon the Church fo admired,and therefore they doubletheQjeftion unto her, What is thy Beloved^ &c. what is thy Beloved, dec* Whereby we fee the excellency of the foule which afpires ftill towards perfe&i- on, not refting in any ftate inferiour to the moft excellent. Therefore alfo is the Churches fick- ntffeof love here, who defires a nearer union and communion with Chrift then fhe at this time had. For there are degrees of fpirituall langui- (hing, till we be in Heaven we are ahvay under fome degree of this ficknefte of love ; though the foule have more communion at one time then at ano- ther Yea the Angels are under this wifh, to fee Chrift together with his Church in full perfe- ction^ that untill we be in Heaven, where ftull beaperfed re-union of foule and body, and of all the members of the Church together, there) is a kind of ftcknejfe attending upon the Church, \ and a la-guifhing. The Queftion asked is, What is thy Beloved more then an others Beloved, O thou fair eft among women f What J-; J 0 thou fairctt among women What ! now faire when her voile was taken awayfnow faire when the Watchmen abafed her; now faire when (he was difgraced < Yes,now faire and vow faire, in the fight of the daughters of lerufalem, and in the fight of Chrift that cals her the fair eft among women: So that under all difgra- ces, infirmities and fcandals, under all the (hame that rifeth in the foule upon fin, under all chefe clouds there is an excellency of the Church,fhe is, The faireft among women, notwithftanding all thefe : 0 thou faireft among women. Whence comes this fairenejfe under fuchfeeming fouleneffe and difgrace ? It comes from without,it is borrowed beauty, as you have it, Ezek.i6. 1,2. By nature we lie in ourblgud,there muft be a beauty put uponus,we are faire with the beauty that we have out of Chrifts wardrope. The Church fliines in the beames of Chrifts Righteoufnefle, fhee is not borne thus faire , but new borne fairer. The Church of Chrift is all-glorious, but it is wirh- iin, not feen of the world, (he hath a life, but it is a hidden life, Our glory and our life is hidden in rhritt : It is hid fomctimes from the Church ic felfe, who fees onely her deformity and net her beauty ;her death, but not her life,becaufe£#7//i? is hid. Hereisa myftery of Religion, The church is never more faire then whenJJ)e judgeth her f elf e to be moft deformed ; Never more happy then whenjhe judgeth her felfe t$ he miferable ; Never more ftrong then when Jhe feeles her feifkto heweake 5 Never more righteou* then when Jhe feeles her felfe to be Y moft Sbr.XIV Anfa. that Grace onely maizes Ui lovely to Chrifl. Pfal45rt CoI.j. that theChurcb u never more faire in drifts eye 3 then when Jhe fees GfcomJ\ flaines moft of\ her deformities. 1 Cor, 11, 0 11 0 thu fairefl among women, Sbr.XIV. tnoftburtbefted with the guilt of her ownefinnes,bz- That the ftnfe caufc t^e fence of one contrary forccch co ano- \flrZVanotbei cher j the fence of ill forcethustothefountaine zCor.ii.i6. I of good ,to have fupply chence :Whe&I amweake then ami Hrong (faith Paul) Grace and ftrength is perfect in weaknefle. ^ I This ihould teach us what to judge of the ivhattojudge Church and people of God, even under their of the ebweb fceming difgraces, yet to judge of them as the *u»ntr %i'\ cxccUcntcA people in the world, Pfal. \6. ^All, wnidtferacet* my delight k in thofe that are excellent, to joyne our felves to them ; Especially this is here to be undevftoodofthe Church as itisthemyftk ca41 body of Chrift, not as a mixed body, as a vifible Church, but as it is theTe/npleofthe Holy- Ghcfl. | The vifible church hath tearmes of excellency put upon it fomctimes, but it is in regard of the SimiU. \ better part. As gold unrefined is called gold>be- ' caufe £;old is t he better part: Aid a heap of vvhe k unwinnowed is called wheat, though there be much chafFe in it,the body of Chrift it felf hath alwayes excellent tearmes given it, o thou f aire ft Hsb.ii xu amonz women. Thofe that looke upon the Church withthe1 fpeftacles of malice can fee no fuch beauty in i her,thoughtoefpy our fauks,as the Devill could' in Iobjco quarrell, to {lander, they are quickfigh- Qn bods throgk\ tccj enough ; but we fee here the Church in the tJc?"US judgement of the daughters eflcrufalem, that fhc is thefaireft amongvoomen* The Papifts have a painted beauty for their Ca- That tie caufe why wicked ■men fee not this beauty , u be- caufe they loolg lob i. Catholique Church,but here is no fuch beauty* It becomes a whore to be painted, to beasfaire as her hands can make her, with faigned beauty. But the Church of Chrift hath a beauty from her husband,a real!, fpintuali beauty, notdifcerned of the world, 1 his (hould be of ufe to Gods children them- felves, to help them in the uf braidings of con faience ' (as ifthey had no goodnefle vn\hzm)Becau[i they j have a great deale of ill. Chriftians fhould have a | double eye, one to fet and fixe upon that which | is ill in them,to humble them, and another upon that Which isfupernaturally gracious in them> to encourage themfelves : They (hould looke upon themfelves as Chrift lookes upon them , and judge of themfelves as he judgethof them by the better part. He looks nor fomuch what ill we have ; foY>that fhall be wrought out by little and little ', an d be abolijhed, it is condemned already^ and it (ball be executed by Uttle and little till it be wholly abolijhed : But he looks upon us in regard of the better part, fo fhould we looke upon our felves, though otherwhiles upon our blacke feet (our infirmities) when we are tempted to pride and haughtineflqbutalwayeslet the mean thoughts we conceive of our felves, make us to flie to Chrift. What is thy Beloved more then another Beloved f Here isaQiieftion, andaQueftionanfwered with aQueftion : Qjeftions they breed know- ledge fas the Greeke Proverbe \s)doukings breed refolution. Whereupon theinquifitive fouleufu- 1 Y 2 ally Ser.XIV. Vfi TbatCbrifiians, in the upbraid dtrgs of con[ci\ ence Jbouldloo\\ ttponthegood as on the ill in them. I Tlat w Jb$ul, loo ^e upon our /elves at Chrrft kohjuponus *M What is tby Beloved,&a Ier.f©. That U a f}eci- all fo'mt ofwif- dometoimprove tbe gifts of o therbyqngjii- ons* SER.XlV.)aNy proves the mod learned, judicious and wife foule ; therefore that great Philof o pher counted it as a vettue amongft his Schollers, that they would be inquifitive : So the Schollers of Righ- teoufneffe arc inquifitive, they enquire the way to Canaan3andthe way to Zion with their facts thither- wards. It is a fpeciall part of Chriftians wifedome to improve the excellency of others by Q^eftions, to have a Bucket to draw out of the deep Wels of others(as Solomon faith) The heart of awife man is as deep waters fat a man of under fan ding can tell how to fetch thofe waters out. There be many men of deep and excellent parts which are loft in the world, becaufe men know not how to improve them 5 therefore it is good while we have men excellent in any kind, to make ufe of them. It is an honour to God as well as a commodity to our felves. Doth God fuffer lights to fhine in the world, that we fhould take no notice of thera f It is a wrong to our felves, and a difhonour to God. What is thy hehved were then another Belo- \ ved,&c. A further point from hence is^That if we would give encouragement to others to rep aire to us for any good, we fhould labour to hefo excellent as to adorne Religion. O thou fair eft among women, what is thy Be- loved,8zc They enquire of her becaufe they have a good conceit of her : a world of good might be done,if there were bred a good conceit of Obferv. 3*5 Ser.XIV. 0 thou fair eft among women ,&c, of men in otheis ; we fay in Rc\meffc,agood con. ceit of the Phyfitian is half the cure: Co in teaching, a good conceit of the teacher is halfe the lear- \ ning : The daughters oflerttfalem had a good con- ceit herein the queftioning of the Church,*? then fair eft among women, what is thy Beloved more then another Beloved? Let us labour therfore to be fuch as may bring I ^7^^ honour and credit to Religion,and make it love- to make Reiigt ly, that what we doe may make otheis thinke we onioveiy doe what we doe to great purpofe , which.is oft times a fpeciall meanes and occafion of their converfion. Though properly the caufe of con- veifion be the Spirit of God in the ordinances: yet the inducement (many times) and occafion, istheobfervationofthe courfe and carriage of thofe that exccll and arc knowne to be eminent in parts and in graces. Emulation adds (purs to the fode. Doe they take fuch courfes that are wifer then I, and fhall not I take the like courfe too i Paul faith,the emulation of the Gentiles (hall be a meanes of the conversion of the lewes, when they fhall fee them imbrace Chrift, they will be ! encouraged to doe foalfo : what fhall we thinke therefore of them that live fo as that they bring an evill repotr, fcandall and reproach upon Re- ligion «? Great and fearefull is their wickedneffe, that by their ill converfation like Hophny and P/;//^/#difcredit the ordinances of the Lord. Now the Church thus anfwers the former Queftion touching Chrift, Aty helovediswhiteand ruddy >the chief eft of ten thoufand. She is not afraid Y"3 to I RO.T7.II.II, i Sam.*. 17. %i6 My BebrvedisTvbite&c* S e r.XI V.l to fetout her Beloveds beauty^for there is no envy That 'there u [ ** ftirituall things : It is want of wifedome no rivaity in amongft men to commend a thing that is very wierft th*bu*-\ *ovcty to others, and fo to fct an edge upon their dJ.ce for lu oj\ aflfe&ions, when they cannot both (hare ; and the love. more one hath , the lefle another hath of all things here below : But in fpirituall things there is bo envy at the fliaring of others in that we love ourfelves3becaufeall may beloved alike:Chiift h3th grace and affe&ion enough for all his 5 he hathnot(as^«fpeaks)^^^^j(^ : No,he can make all his happy. Therefore the Church (lands not upon tearmes, when the daughters of lerufalem enquire about her Beloved, I tell you freely fayes fhe what my Beloyed is : Firft in ge- nerall the anfwer is, (My Beloved is white And ruddy , the cbiefejl among ten thou fand ^ then after- wards there isafpecificationof the particulars, (he will not ftand upon the grofle,but admires at every parcell in the thing beloved, every thing ; is lovely , as wee fhall fee in particular after- wards. My Beloved is white and ruddy, the chiefefi among ten thou fond. We will take that which is fafe, becaufe we I will havefure footing (as near as we can) in this Que# myftical portion of ScriptureAVhatis that white and ruddy ? why doth the Church fet forth the fpi- rituall excellencies ofchrijl by that which is moft outwardly excellent and mojl beautiful? Anjw. Becaufe of all completions the mixed com- pletion of thefe two colours, white and ruddy, is. My Beloved isTvbite&d isthepureftandthc beft, therefore fhefers out the beauty and the Spirituall excellency of Chrift by tbis white and ruddy, beauty arifeth of the mixture of thefe two. Firft flie fets out the beauty of Chrift pofitively , and then by way of comparifon , The chiefefi among ten thou- fand. But what is this white and ruddy ? what is beauty *? To the making up of beauty there is required a found healthy conftitution,fo as the particulars have a due proportion, there muft be a harmony of the parts,one fuiting with another ; for comli- nejfe fiands in onenejfe, when many things (as it were)are one. Vncemelinefe is in diver fity^ when divers things are jumbled together that belong to many heads : as we fay it is uncomely to have an old mans head on a young mans fhoulders 5 but when all things are fo fuited that they make one agreeing exa&ly there is beauty and comeli- neffe. Befides foundneffe of conftitutionand come- lineffe of proportions^ is a grace of colour that maketh beauty,which arifeth out of the other,fo \S\2X. foundneffe and geodnejfe ofconftitution, toge- ther with the ex&B proportion ofthevariety of parts, having with it this gracefulnefie of colour and com- pleciion wakes up that which we call beauty. In a word, then this carnation colour, white and rud- dy , may be underftood of that excellent and fweet mixture that makes fuch a gracefulnefle in Chrift, in him there is wonderful! purity andho- Y 4 linefle, Sek.XIV' Wbatheauty uy and ■wherein it conffteth, I. "Proportion and jeature* In the grace of colour. The firange and admirable mixture in Cbrifi* 318 My Bclo them- Mat. 19 si. My Belorvedis^pbite^c. themfelvcs ( as the young man in difcontent ) Chrift turned them not backe • nay he loved the appearance of goodneffe in the young man, and embraced him. He is of fo fweet a nature, that he never upbraided thofe that followed him with their former finnes * as Peter with denial!, and the like. He is of fo gracious a nature, that he tooke not notice of petty infirmities in his Difciples, but tels them of the danger of thofe finnes that might hurt them, being offo fweet | a nature,that he will not quench the jfmoaking flax, nor breake the bruifedreed>his whole life being no thingbut a doing of good, He did all things well (astheGofpellfpeaks)excellentweiL Now the confideration of what a gracious Spirit is in Chrift, muft needs be a loadftoneof love, and make him beautifuli. Therefore Ber- nard faith well JYhea I thinke of chrift J tbinke at once of Godjidlofmajefty andgUryjmdat the fame time of Man ^ full ofmeeknejje, gentlenefje and fweet * neffe.So let us confider of Chrift as of the Mighty God,]>omrfull ; and withall confider of him as a gentle and mild man, that came riding m«ekly on an A(Te(as the Scripture fets him out) He was forall commers , and gave entertainment to all, Come unto m$ all ye that are weary and heavy laden , &c.Forthe moftweakeand miferable perfonof all had the fweetcft entertainment of him, lie dime to ftekeandto fave that which was left. Let us I fay thinke of him both as of the great God, and withall as of a meek Man ^ the one to cfta- blifh our foules, that he isable to doc great mat- ters |Z9 Sbr.XIV \ Ifa.4*, Ma: 2i. Mar.ii.t8. Luk 16 io. a IV I ■■ *" - ~- ■ .-■ The chief efi among ten thoufand, S e r .X I V. ters5thc other to draw us to him becaufe he loves Heb.! 2. us. We are afraid to goe to God a confumingfre, 1 ; but now let us think we goe to bone of our bone, ! and flefh of our fleft, t© our brother, to one that out of his goodnefle abafed himfelfe of purpofe that we might be one with him, who loved us more then his owne life, and was contented toi carry the curfe for us that we might be blefled of God for ever, and to fuffer a mod painfull and j {hamefull death,that fo he might make us heires ofeverlaftinglife, Chrift is fpiritually lovely, the cbiefeft often tboufand* The Church fets him out by compari- ion,zft andard-bearerta carrier of the banner often thottfand : For, as thegoodlieft men ufe to carry the Enfigne,the Banner,fo he thegoodlieft of all other is the ftandard -bearer. Whence we gather, That Christ *s he is beauti- d < b fH^ And good,fo he is incomparably beyond all com- perffnaU union farifon good ; He is a ftandard' bearer y0ne among ten ■w'ub the God- tboufand, anoynted with the oyle of rladnt (?e above head in our na. ». },. jf ture , Cbrij? u hisfellowes. the chieje ofall. In regard aM our ulne scenes from ChriftM ii tie chief* i o; all. Simile. Obferv. Smilt* Firft, for that he is fo near to God by the per- fonall union. And in regard likewife, That all others have all from him ; of 'his fulnejjirve receive grace for grace, ours is but a derivative fulneffe,his glory and flii- ning h as the fhining of the body of the Sun,ours asthelightof the Aire, which is derived from the glory of the Sun ; oursisbutthefulneffeof the ftrcame,and of the vtfTell,but the fulneffe of chefountaincandofthf fpringishis $ thereupon he I The chief eft among ten thoufand. he iscalled the head of the Church ; the head is the tower of the body which hath all the five fenfes in it.and wifedome for the whole body.lt feeth, heareth , underftandeth , and doth all for the body, having influence into the other parts of it : So Chrift is above all, and hath influence into all his Church, not onely eminencie,but influence. What is excellent inthe Heavens *? the Sunne, So chrift is the Sunne of Right eoufnejfe: the Starrest He ts the bright morning Starre:the Light? He is the Light of the world. Come to all Creacurcs, you have not any^ excellent acnongft them but Chrift is ftiledYrom it : He is the Lyon of the tribe of Iudajht Lilly and the Ro(e, and the Lambeof God that taketh away the Jinncs of the world \t he Tree of Life, &c. There is not a thing neceflary to nature, but you have a ftile from it given to Chrift, to fbew that he is as neceflary as Bread and Water i and the food of life. When we fee Light therefore, thinke of the true Light : when the Sunne, thinke of the Sunne of Right eoufnefe : fo remember the bread and water of life in our common food 5 therefore the Sacraments were ordained , that as we goe to the fea by the con- dud of rivers, fo we might goe to the fea of all excellency and goodneflfc by the conduft of thefe rivers of goodneffe,to be led by every ex- cellency in the creature to that of our Medi- ator Chrift, who is the chief eft among ten thou- sand. To come more particularly to fpeake of his cx- Sbr.XIV. Col. i.i8# That Chrift u fetjortb by alt earthly excel- lencies. Mai. 4 a. loh 6. Joh.4. Simile, That Chrift on ly was l{ing> Prieft, and Vropbeu The chief efl among ten thoujand. \ Saii.XlV«lcxcdlcncics,omittinghis^n?tfiV4rw«inonePcr- fon Cod and Cfrlmffax. we m3y confider his Of- fices^ King> Frieft, and Prophet : He being the chiefe in all thefc, fo all good Kings before him were types of him, as alfo the Prophets and Priejfs, he was all in one. Never any before him was King, Prieft, and Prophet, as he was King, Frieft, and Prophet in one, fo in every refpcdl he i. was incomparable above all. Such a King, as is AKmg" King of Kings, and fubdueth things unconquera- ble to all othei Kings, even thegreateft enemies of all, fuch a King as conquered the World, Death, Hell, and Sinne,a\l things that are terrible: Death you know is called the King of feares, be- caufe it terrifieth even Kings themfelves. Chrift is fuch a King as takes away thefe terrible grea- teft ils of all : Such a King as rules over the foule and confcicnce (thebeft part of man) where he fettles and ftabliiheth peace : SuchaiT/^asfets up his Ktngdome in our very foules and hearts, guides our thoughts, defircs, a<5Hons>and affedli- ons, fetting up a peaceable government there: fohe is an incomparable King even in regard of that O ffice, He is the chief eft of ten thoufnd, fuch a King as carries the government upon his owne fhoulders 5 as it is, lft 9.6. He devolves not the care to another to make it as he lift, and fo be a cypher himfelfe, but he carries all uponi his owne fhoulder, he needs not a Pope for his Vicar. I 2. I Againe,as a PrieftSuch a High-prieft as offered Priefi. \ ^ himfelfe a facrifice by his >E^rW/^>r> .• He as 1 God ,m w^» i ■ The chief eft among ten tboufand* m Sb*.X1V. A Prophet, God offered up his Uttan-hood, fuch a Priefi as harhfatisfied the wrath of God, and reconciled God to Man. All other Priefts were but types of this Priefi, who is fuch a Priefi as never dyes, but lives for ever to make inter cefsion for m in Heaven, by vertueof that facrifice which he offred in the dayes of his flefh : He was both Priefi and Sacri- fice, fuch a Priefi as is touched with our infirmities, fo mild and gentle, full of pitty and mercy. No Priefi to this Priest, God only fmelt a f wcet fmell from this facrifice. And for his Pr&fhetic all offiee, he is a Prophet beyond all others, fuch a one as can inftru&the foule : Other men can propound do&rines, but he can open the underftanding, and hath the key ef the hearr,the key of David which can open the foule, by his holy Spirit he can make the very fimple full of knowledgejfuch a Prophet as hath his chaire in the very heart of man, this great Bijhop of cur foules, the ^yingellofthe Covenant, that KoyU, the mejfenger »fthe Father : fo he is the chiefe of ten thousand ^ confider him as King, as Priefi, or as Prophet. j ** The ufeofthis is exceeding pregnant,comfor- table andlarge,that we have fuch a Saviour,fuch an eminent perfon, fo near, fo peculiar to us. our Beloved, my Beloved : If he were a Beloved the chief e if ten theufand, it were no great matter, but he is mine,he is thus excellent ; excellent confi- dcred with propriety in it, and a peculiar propri- ety ^peculiarity and propriety together with tranfecn- dent excellency makes happy, if there beany enjoying] Hap pines nUt Luk.24. Fro v. 1. 1 Prt.2t.2f. \ Vfi. . 3H The chief eft among ten thoujand* Se&.XV. \oftt. Therefore repent not yourfelves of your repentings, but thinke I have not caft away ray ; love, but have fet it upon fuch an objed as de- ferves it, for my Beloved is the chiefeji often thou- fand* ^$&$b % . The fifteenth Sermon Cant. V..X, OWy Beloved is white and ruddy ^ the chiefeji among tenthoufand. Ove is fuch a boundleffc afFe&ion, that where it once breaks forth in praifes upon a good foundation, it knowes no meafure, as we fee here in the Church, who being provo- ked,and (as it were) exafperated by the daughters oflerttfalem, to explaine the excellency of him (hee had with fo much affe<5iion inceflantly fought after, That fhe might juftifie her choicci (ere (lie defcend into particulars)(he breaks forth] into this gencrall defcription of her Beloved, whereby {he cuts off from all hopes of equalling him, in whom dwelt all the fulnefeofthe God- head bodily, in whom was agracious mixture and compound of all heavenly graces, where Great- neffe and Goodnefle, lujliceznd mtercy, God and Man meet in one Perfon. Such an one who breaks no bruifed reed, nor quenches the fmoaking iflaxywho ref ufes not finners,but invites them un- to him, offering to heale all and cure all who comeuntohim:Heisa King indeed;butthisalfo approves her choice 5 he rules all5commands all, judges all, what then can fhe want who hath fuch a friend, fuch a husband, whofe government is fo winning,mild and mercifull £ He is not fuch a UWonarcbzs loves to get au- thority by ftcrnneflfe like Rehoboam ; but by t hofe amiable graces of gentlenejfe and love>z\\ the ex- cellencies of holineffe, purity and rightcoufnes, are fweetly tempered with love and mcekneffe in him. You may fee for inftance how he takes his Difciples partagainft the Pharifies (and the poore Col. mi. Mat. 1 2. Iohn y. ?36 The chief eft among ten tboufand, Sbr. XV. poore womans that came to wafh his feet and Lak.7.44. j killed them) againft the Pharifee that had invited That cbrifi hjm t0 dinner. Tne Church is a company of def- ?£"tfiaa Pifed PeoPlc> thac arc fcorned of Pharifaicall fide. proud fpirits, who perhaps have morality and ftrength of parts to praife them with. Now Chrift takes part with the broken fpirits againft all proud fpirits, howfocver he be gone to Hea- j ven (where he is full of Majefty)*yet he hath not forgotten his meekneflc, nor changed his nature with change of honour. He is now more honou- red then he was s for, he hath a Name above all Names, in Heaven or in Earth, yet he is pitrifull AS.* ft\\l.Savl,Saulj»hy perfecntett thou me? He makes the Churches cafe his owneftill, together with beames of glory, there arc bowels of pitty in him , the fame that he had here upon earth : Which makes him fo lovely to the truly broken hearted beleeving foule, My Beloved is white and ruddy . He is fet out likewife by comparing him with all others whatfoever, he is the chiefe of ten thou. fond, a certaine number for an uncertaine, that is,the chiefe among all. In all things Chrift hath thepreheminence ; He is the fir fi borne from the dead he is the fir (I borne of every creature, he is the eldeft brother, he is the chiefe among all : For all Kings, Priefts and Prophets before were but types and lhadowes of him : He the body>thc truth and the fubftancc. And fas was flicwed bcfore)he is all three in one,Kmg,Priefl2Lnd Prophet, the great Doftor and Prophet of his Church, thatfpakeby all I Tbecbhfeft often tboujand. aU the former Prophets, and fpeaks by his Mini- jftersto the end of the world. The Angellofthe \ Covenant \\\^KcyU, the word that exprtfteth his | Fathers breft, that as he came from the bofome I of his Father, fo layes open his counfell to man- \ kind. It was he that fpakeby Noah/dnd preached by his Spirit to the foules that are now in prifon (as Peter fpeaks) fo he is the chief e among all : But cfpecially in regard of his Riglveoufneffe ; for which Paul accounted all dung anddrojfe to be found in Qhri (I ', .not having his owne Reghteoufnefe, hut the Rightcoufneffe which is in Qhriftx ft hich is more then the High ceo ufneffe ot an Angell, being the RighteoufnclTcof God-Man, and above all the RighteoufnefTe of the Law. But what is this to us or to the Church $ yes, for his beauty and excellency is the Churches, be- caufe he is the Churches. UWy Beloved is white and ruddy, and my Beloved is t be chief e among ten j thoufand. It is the peculiar intereft that the ; Church hath in Chrift that doth relifli her Spi- ; rir, excellency with propriety in him : I am my \ Beloveds and my Beloved is mine The more excel- lent the husband is, the more excellent is the wife,fheonely {hinesinhisbeames ; therefore ( it is the intereft that we have in Chrift that in- ; deares Chriftto us. But to come to more particu- ' lar application of it, Is Chrift thus cxccllenr5fu- percxcellent, this tranfcendent-ly excellent white and ruddy, the chief e of ten thoufand ? This ferves, To draw thofe that are notyetin chrisi unto him. Z To 1 Ser.XV. i Pet j. 1 9. PKiI.3.8. £ue?h Anfyv. Thet peculiaYU tie of hterefi jcyned&ith the excellence of Chrift u that "which fb ravi- fbeth the l lurch. I. J 3* The cbiefefl often thousand. ISbr.XV. 2. That with a Cknft. To comfort thofe that are in Chrift. Firft, i hbfe that are not yet in Chrifhnot con. Th^el'remi tra^d to him to draw them 5 what can prcvaile nent txeeUUtes more then that which is in Chrift * Beauty and in cbrt/t ought excellencies, greatnefle and goodnefTe. And \°o himZu°lre indeed one maine end of our calling,the Minifte- notyet dranne ry is5 to lay open and unfold the unfcarchable 1 riches of Chrift, to dig up the mine, thereby to draw the affections of thofe that belong to God to Chrift. ,M*m. -™ - But it is not enough to know that there are ex- ygbt §jCkrtfis cellencies in Chrift to draw us to him 5 bu^there *$**%' wr ™t{ftbe Ahf)t °four ™ifcH> wbatbeggers rve are -, orJntdibtt be?- and how indebted. Before we are in Chrift we are geyand mtfoy notourowne, the Devill laves chime to us that to draw ui unto . . . . . . . J . we are his, death layes claimeto us, weare under finne, we cannot fatisfie oneofa thoufand^there- fore this inforceth to make out to joine with him that can difcharge all ©ur debts, anfiver all our luits, and non-fuitSat3ninthe Court of Heaven. When once we are married to the Lord of Her- ven and earch^all is ours: We have a large Char- ter, o^ It things are yours, and yon an chrift s, and chrifi is Gods. Why are all things ours ? Becaufc we are married to Chrift who is Lord Tbat/eungtii f jj It ; h cnd of caiiing t0 fucfora tn.l 9j our mtfe- . _, . r ryis to weed, marriage between Chnlt and every loule, we to come «i>oj are the friends of the Bride to bring the Church jS«flA« t0 hi,m> anc* ^1C Wends ofthe Church to bring dtfcQuraged to Chrift to them. It is the end of our Miniftery to com uote b«.j ^xin^ t fc fcuic ancj Chrift together 5 and let no debt 1 Cor },n. Artjw. I s.| For thofe inthe ft ate of grace to fee what an excellent per fun tbnay then life it felfc.h Chriftian may juftifie the choice that he hath made with CMary of the good parti againft all thole that fhall difparage his choice. Let the world accoi nt Chriftians j whatthey will >that they are a company of delu- ded befotted perfons,fooles and mad men. The Chriftian is the only wife man : Wifedome is feen in choice especially ; and here is the choice of that which is excellent and molt excellent of all, the chief e of ten thou fund* So alfo, We may fee here the de/perate and bafe \ xjfe 3. folly of all whatfoever (fdve true Chriftians) what ' The operate do they make choice of to joy ne too/ hat which i ^$mtnf is b3fe, the condemned world, vaine tranfi* J tory things,and refufc Chrift «? Are they in their Z i right Cant. i. Luk.10 41. H° Ibe cbiefefl often thcujand^ Seh.XV. Simile. Pfal S i. married to Cbrifi. right wits who refufe a Husband that is noble forbirhirichforcftatc^mightyforpowerjabun- dant in kindn^fleand love it felfe, every way ex- cellent f and takeabafe,ignob!e,beggerly per- fon^ this is the choice of f he world. Godcocn- plaines.,//^/ wouldrione ofme,S>:c. What dial we judge therefore of thole that will none of Chrift when he wooes and fucs them, but preferre with Efau a mefTe of pottage before their cternall birthright;with Adam an apple before Paradice ; and with ludts thiny pieces of filver before Chrift himfelfe : This is the ftare of many men. wUtJtu to be I T0 le m att ltd to Chrifi is to take him for an butband, t& be ruled by himin all things. Now when we pre- fer bafe commodities and contentments before peace of confeience, and the enjoying of his love 1 what is it, but for pelfe and commodity^ thirty pieces of filver (perhaps for fix pence, a thing of nothing)to refufe Chrift 5 yet this is the condition of bafe worldlings that live by fenfe and not by faith. So then as it ferves to comfort thofe that have made a true choice,fo it ferves to (hew the madnefle and folly of all others,which one day will feelc their hearts full of horrour andconfufion, and their faces of fhame, when they fhall thinke what hath Chrift made fuch futetomyhearttowin my love? hath hcordai- ned a Mineftcry for to bring me in ? made fuch large promifes> is hefo excellent ? andvvastbis difcovered to me,and yet would I none of him? whatdidlchufe ? and what did I leave ? I left Chrift with all his riches, and made choice of the! The chief ell often tboufand. 341 the pleafures and profits offinne, which are but for a jeafon. When the conicienceis once throughly awaked this will torment it, the punifhmentof loffe, not of lofTe (imply, as the lofle of Chrift and the lode of Heaven, but thelofeof Qhrifi and of Heaven [o dtfceveredandofened^htxtfoxt there is no condition in the world fo terrible as of thofe that live in the Church, and heare thofe things of Chrift crucified unfolded to them be- fore their eyes, as Paul fpeaks of the Miniftery, it makes Chrift Crofle fo open to them as if he had been crucified before their eyes ; yet not- | withftanding yeeld to their bafe hearts, defires and afft ctions before thofe excellencies, which if they had a fpirit of faith would draw their hearts to him. Therefore let us confider how we heare thofe things, itconcernesus nearly$onthe onefide we fee what wc get if we joyne with Chrift, we have him and his : on the contrary wclofehim-, and not only fo5but wc gaine eternall mifcry ,and perifh eternally. O what bafenefleof mind pof- j I feffeth us ! Chrift left all things in love to us,and i we leave Chrift for any paultry thing in the! world almoft,to pleafe and content thehumours of (infull men, to attainea few empty titles, to ! get a little wealth, enjoy a little pleafure. You fee then the equity of that terrible commination that you have, i cor. 1 6. if any man love not the I Loriiefm chrift Jet him he Anathema maranatha 5 let him be accurfed tor ever that loves not the Lord Iefus Chrift : If any man finnc there is a re- 1 Z 3 medy Ser.XV. Htb.11. That the grea teft lofie of all is Chrift iifco* lered in hk ex- cellency. Gal 5. To ta\e heed bow &e heare. H2 s7*.xv7 The chief eft often tboujandy Mat. 3. 1 7, Heb.*, N medytodifchargehisfinin Icfus Chrift : If he will marry him and take him j but when Chrift is offered,and we will have none of him, we finne againft the Gofpell,and then there is no remedy, there is nothing but Anathema and Maranatha^ therefore themoft dangerous ftnnes of 'all, aretbofe againft the light of t he Gojp ell: when yetwechofc rather to live as we lift, then to joyneour felvcs to Chrift. To this purpofe, Hebi. Saint Paul ; makes an ufe ofthefirft Chapter, wherein he fets out the excellency of Chrift whom the An- gels adore^he is fo beautiful! 3 folovely,that God the Father is in love with him, and pronounceth this is my Beloved fonne : In the beginning of the fecond Chapter, Wherefore(hkh he)how flail we efcape if we neglect fo great falvation^ for, // 'they efc aped not thatdeJpifedMofes Law,8cc. How (hall we efcape if we neglecJ fo great falvation? he fay es not,*/ weoppofe Chrift 5 but if we negiedl him, if we doe not love fo gFeat falvation,as 2 Tbef.j. 8. it is faid, Chrift will come in flaming fire to take vengeance of all thofe that doe not know God, and obey not the Gofpell of Chrift, though they do not perfecute if. Therefore this reproves all civill morall per- fons that thinke they have riches enougb,not on- ly debauched pcrfons, but felfe-fufficient per- fons, that thinke they have any RighteoufnefTe of their owne, lee them know, that chrift jhM come in flaming flreto t ahe vengeance of fuch. This is the fcope of the fecond Pfalme, which ye knowfets out the excellency of Chrift, I have fit The chief eft often tbowjand. ?4? fet my King upon Zion , God the Father there i Se r.XV. anoints Chrift King of the Church : To what Wal«*» end t That m flmld ktfie the Sonne ykifk him with the kifte of iubjedion (as Subjects doe their hj/Jtbeson. Prince) wkhthekiffeof love, as the Sfoufe doth her Husbandyznd with the kiffe of faith. But what | if wedoenot kiflehim, andfubjedlourfelvesto him,lovehimand believe in him. Jf his wrath he once kindled, happy are all thofe that trufl in him. He is a Lambe, but fuch a one as can be angi y,as Rev. 6. Ir is faid, The Kings and great perfons oj the world fly from the wrath of the Lambe ; He that is fofweet,mild and;gentle, if we joynewith him, on the contrary, if we come not unto him, we fhall find the wrath of the Lambe a terrible wrath , which the greatcft Potentates in the world fhall defire to be hid from. lf\hu wrath be wee kindled, bleffed are all thofe that truft in him, and woe be to them that doe not receive him, For us that profefle our fel ves to be in Chrift, and to be joynedtohim thatisthuscxcellenr, let us make this ufe, to make himtbe rule of cur choice in ether things. In the choife of friends chufefttch as are friends H Chrift, take heed offociety with Idolaters, or with prophane wretched perfons. If you will be joyned to Chrift, and profefle your fclves to be fo,then let us joyne to none but thofe that we can enjoy and Chrift too : So in marriage let the rule of choice be, the love of Chrift 5 ;md likewife let the meafure of our re- fpe& to all things be, therefpe& to Chrift, let us mcafurc our love to wife and children, to kin- Z 4 dred, Vfei. tor thofe »h$ are in Chrift to r»a\e him the rule of their thoife in other things. in Fiiendjbip. In Marriage, / Tbi chief eft often tboufand. 1 344 J S br.XV. I died, friends* and to all creatures whatfoever, as *b£nw fit may /land with love to Chrift. Obey in the loiea'iwitb Lord, Marry in the Lord, doe all things in the ref.rena- /a Lord, fo as may (land with the love and allow- 1 fct7.,9. anccofthcLord. Vfe 3. Make alfo a Ufe of dire <5tion, How to come par direction, to value Chrift thus,asto keep an highefteem of him-forthis followes infallibly and undeniably : If Chrift be the chiefs of ten thoufand, he muft have the chiefe of our affe&ions, above ten thou- fand 5 for as he is in excellency, he muft have place in our hearts anfwerable thereunto ; for, then our foules are as they fhould be, when they judge of, and affed things as they arein them-1 ielves. Firft, Let us enter into a ferious confider tion of the need we have of Chrift, of our mifery without him, of our happinetfeitwebe joyned with him,the foule being thus convinced, the af- ' ft&ions muft needs follow the fan&ified judge-j ment. What will come of if, If Chrift befetinthej higheft place in our heart i If we crowne him U heart is a there, and make him King of Kings, and Lord of \ ^Inle ^S Lords<> m a hearty fubmitting of alltheaffefti-, AnfVv.i By a eleef confi dera'ijn of our neceffny with- out bm> yTbat exalting Chrift htj^h in t~ \ftnne onsof the foule to him 5 while the foule con- tinues in that frame, it cannot be drawne to fin,; difcomfort, and defpaire. The honours, p!ea-; fures and profits that are got by bafe engage- ments to the humours of men, what are thefe to Chrift < when the foule is rightly pofieft of Chrift and of his excellency, it difdainesthat any I The chief eU oftenthmfand. any thing fhould come in competition with him. Againe, It ftan&s firme dgainfi all di/courage- \ments whatfoever $ for it fets Chrift againft all, ■ who is the chiefe of ten thou fan dJYhe fcule in this* cafe will fet Chrift sgainft the anger and wrath j of God, sgainft Satan and all our fpirituall ene- mies. Chrift is the Angell of the Covenanr,Sa- tan is a Lyon,a roaring Lyon ; Chrift the Lyon of the tribe of Iuda •, Satan a §erpent5a Dragon: But Chrift the true Brazen Serpent, the very looking upon whom will take away all the ftingsand fiety darts of Satan whatfoevenwher- fore it is faid,i John 5 .that Faith is that that over- commeth the wotld.How doth Faith overcome the world '.? Becaufe it overcomes ail things in the world, as on the right hand,pleafures, and pro- I fits and honours, and on the left hand threate- I nings, paines, loiles, and difgraces, by fitting Chrift againft all. j Againe, if we would have a right judgement j and efteeme of Chrift, Let us labour to weane our ] affeflions as much as may he from other things. Flefbly hearts that have run fo deeply into the world and vanities of this prefent life, it is in a fort an extraordinary taskefor them to be drawn ' away, and pulled from the world (as a childe from a full breaft ) which they have fucked fo long. Now forfweet afFedions that arc tender, it is an excellent advantage they have to consi- der betimes that there is that in Religion and in the Gofpell, which is worth their beft and prime affe&ions. Ser.XV. 2. FVemuft labour to weane ourl hearts from o- tber things* :A6 The cbiefeftoften tboufand, Sbr. XV. afli^iom, the flower and marrow of them, let i Timj.«$. them begin with yougTimothy 9Dan?el and Iofeph to love Chrift from their childehood.lt is a def fJ*£$& PCr«C rf0lly " .thC °thnr hratld t0 PUC 0fFchC rC' chn/t ciatc m gard of good things till arter when we flnll be curettage. i feffeficwhcn the under Handing will be darkned, *and the affe&ions blunted 5 when wee (hall not have that edge, nature being decayed, and the world having taken fuch poffcflion of the foule, that wc fhall not value this excellency ; therefore let us begin betimes to make up the I marriage between Chrift and the foule, no time indeed is too late, but it were to be wiftjed that thofe that are young would be thus wife for their foules betimes. To vaiuechrt/Z Befides>if we would highly value Chrift (beg !GSoTa spirf t to of God a Sptrit that we may judge aright of our cor- ju^e aright of rvptions) for, in what meafure weeandtfeermthe ourcQrrupMM.i ^ght.andbredth.and depth of our corrupt nature in that meafure Jhall we judge of the height andbredth^ and depth of the excellency of flrifi The fweetcft foules are the moft humble foules 5 thofe that love Chrift moft, are thofe that have been ftung moft with the fenfe of their finnes ; where fwne Rom. ?. moll abounds in the fence andfeeltng ofit.gr ace much more abounds in the fence and feeling of that. Did ever foule love Chrift more then that woman that had fo many Devils caft out of her f And Ltik.7. Paul that had fuch great finnes forgiven f Doth any man fo love his creditor as he that hath much debt forgiven him t It is our Saviour Chrifts owne reafon,therefore thefe two goe al- wayes 1 The chief e (I often thoufand^ wayes with the true Church. i.Thetrue know- ledge of the corruption of nature, mdmifcry by re a- [on of it. And 2. The true fence and feeling of it, with true and hearty forrow for it, &cc. In Popery they flcight Origmall finne, that mother- bree- ding finne 5 A&uall fins be veniall fins,and many finnes no finnes. And therefore they efteemefo fleightly of Chrift, that they joyne Saints, the PopeJVorks & Satisfaction with him,becaufe they know not the depth of the malady, how blacks finne is,what a curfed eftate we are in by nature : they have fleight ,Jh allow ^avdweake conceits of finne, therefore they have anfwerabley weake^ and fallow con aits of chrift, ana of bis Righteoufhejje and ex- cellency , Therefore the convidlion of our finnes goeth before the convi&ion of RighteoufnefTe in Chrift (asitisfaid,M.i<5.) TheHoly-Ghoft foall convincethe world of fin^ and then of Right e- oufnejfe j for except the foule be convinced of fin and of ill in it felfe, ft will never be truly con- vinced of good, and of RighteoufnefTe in Chrift. The Faf cover was al wayes eaten with fowre herbs, becaufe it fhould adde a relifh to the feaft. So Chrrft the true Paffeover we never relifh truly without fowre herbs, the confideration of finne with the defert of it. Chrift favours ot herwife to a man humbled for his finnes, then he doth to another man not touched therewith ; otherwife to a man humbled for his finnes, then he doth to another man not touched therewith * other- wife to a poore man then he doth toa richsother- wife 347^ Sbr.XV. Two attentats o1 the true Church, Why Jin u [$ flighted in Popety, WhytheVafe- over was eaten with fome herbs. 348 Ser.XV. TIjc chief eft often thoujtnd. That it u our great foVy to murmure at the crojje nvbieh re* covers our fpi- \ rituall tafte andnttifb* wife to a man that the world goes not well on his fuk,thento a profperous man. One favoury j difcowfe of Chrift reliflieth more to an affii&ed foule , then feven difcourfes with fuch as arc drunke withprofperity^not having a brain ftrong enough to conceive, nor an appetite to rellifh i heavenly things. ( Theiforewhy doe we murmure at the crofle, whenall is to recover our fpirituall tafte and rel- lifh { Solomon had loft his tafte and rellifh of Chrift, he never made bis Song of Sengs when he was in his idolatrous way, nor was fo in love I with Chrift and his excellencies when he doted fomuch upon his wives:no,but when he had re- covered his fpirits tail: and rellifh of heavenly things once,then made he thebookofthePr^*- cher* When hee had run through variety of things, and faw all to be nothing but vexation of fpirit^and befides that,vanity,then hepafleth his verdiil upon :>11 things that they were vanity. So it is with us, we can hardly prize Chrift without fome afflijc jjv • jjx. /jc >^v ijc >jft 4* 4*- 41 ■***■ Hc •*♦*- ■'♦*■ •*Jt -v- -Nr The fixtcenth Sermon* Cant. V. X.XI,XIT,XIII. c>(y Beloved U white And ruddy •, the chtefefl among ten thonfand* His head is a* fine gold \ his lakes are bujhie and bl ache as a B avert. His eyes are a* the eyes of Doves tby the rivers of wa- ter s, wafted with mi Ike and fitly fet}Scc. Encc likewife wee may anfwer feme doubts that may arife , as why the death of one man (fhrrfi) fhouldbeof value forfatisfa&ion for the finnes of the whole world? how can this be? O but what kind of man was he t the chief e among ten tboufand, efpecially confidering that his excellency arifeth from the grace of his Per- fonall Union of God and Man. The firft Adam tainted thoufands , and would have tainted a world of men more if there had been more; but he was meere man that did this, and flialll notChtift God and Man the fecond Adam ad- vance the world, and ten thoufand worlds if ■ therej fcl The chief ell oftenthoufand. there had been more, be is chit ft among ten thou [and. His he Ad 'is as ptojl fine gold } bis lodes are bujlue and blacke as a Raven,&cc. i, Pojitively, He is white and ruddy. 2. Compa- ratively , He is the chief eji often thonfand. The Church doth not thinke it fufficient in ge- nerall to fet out Chrift thus, but flie defcends in- to a particular defcription of him by all the parts I of a body that are confpicuous. Firft in general! obferve hence, That it ts the nature of love up- on all occafions to refleff upon the thing loved. As the Church here, from things that arc excel- lent in the world , borrows phrafes and com- parifonsto fet out the excellency of Chrift, ex alting him above any other thing. Whatfc- foever the foule of a Chriftian fees in Heaven or Earth , it takes occaHon thence to thinke of Chrift. Again, In generall obferve from hence,feeing the Church fercheth comparifon from Doves eyes, from the body of a man and other things, J hat there are fome beames of excellency in every creature. There is fomewhac of God in every creature, this makes the meditation of the crea- ture to be ufefu 11 : There is none, even the mea- ncft,but it hath a being,and thereby in a fort fets out the being of God. Why doth God ftiie himfelfe a Shield, a Rocke, a Buckler3 a Sha- dow , and the like. But to fhew that there is fomething of him in thefe, and therefore to teach us to rife from them to him, in whom ail 1 thofe » Love u ever in duftriom to fet out the praijes of the Beloved. The divers re- tar ions God ta\es upon him Jbe&es the beames of hit excellency in the creatures. 5* The chief eft often tboufand% That nothing Sbr.XVI. thofe excellencies that arc fcattered in them arc united. In innocency we knew God, and in him we had knowledge of the creature , but now we arc faineto help our felves from the knowledgeof the creature to rifeto the knowledge of God. His head is as fine gold. A little in generall , iee the boldnefle and Vchfchfifm lar§eneffe of the Churches affections , who Amending '"l though (he had been ill intrcated by the Watch. cbrift. men and others,yet is fhe not di (heartened for all this? no, (he goes on,and fets out particular com- mendations of her Beloved* Where love hath anyftreng'h, no water can quench it. You fee the Church here found but cold entertainment from the Watchmen and others that fhould have been better. Nay5 She was in defertion, yet (he was not ^S^T\ difcouraged , nay not from the defertion that Chrift left her in \ but (lie fecks after him whom her fouIelovcd.Ohthisisthefigneof atruefan- dified fouletoucht from Heaven, never to give over feekingof Chrift, nor fetting out his pr. i- fes, no though it thinks it fclfenot beloved of Chtifr. Aske fuch ones, doe you love God> his Children, and his Word i Oh you fliallhave j them eloquent, no words are enough to fet out their affeftions. And this is one reafon, which we may note by the way, why God plants in hischildren,at their firft converfion a fweet love^which we call thefirjl love, that when defertions come , they mayl Her inwiri de- fertions difc rage her not Reafon of the firft loves ea- gernejje. The chief eft often tboufand --■ - 35} Sbr.XVL maycall to mind what tbey felt from Chrift,and what they bore to him 5 and thereupon the Church concludes,//*/^. Imllreturncto myfirjl^ Hof.* I love, for then was I better then now. The Church here from what doth flic commend her Belo- ved * but from fomwhat that was left in her fool, fome inward tafteof the love of Chrift in her, flie 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 eftateihe had been in , this helped her to recover her felfe. Now you may fay, Why u/hefo exact in recho- f ^ 'j^J nmgupfomany particulars of her Beloved^ is Head, particuianfing Lockes,EyesyLips, and fuch like ? I *«" Beloved. Why, It is from largcnelfe of affcdion. Kji \ BtJjlalargt Urge heart hath dway large exprejsiws, when we heart hah «*- are barren in expreflions towards Chrift, and [**!*$** *ff*- of good things , whence comes this but from I narrow poore affe&ions. The Church had largs affe «*■ I head,&c. For indeed beauty confifts not in it™""* j fweetneffe of colour only,but in affinity and pro- 1 BeautywhenM portion of all parts. Now thereis all fweet pro- 1 " C0]W* j portion in Chrift : fo it fliould be with Chrifti- ans ; they fliould not have one excellency, but many : thofe that receive Grace for Gr ace from ^ohmU Chrift have not onely Head, Eyes, Hands, and! A a Feec] See.XVI. The chief eft often thousand. I Becaufejbe bad fmcuflj and cxabtly flu die J ■ Feet good 'y but all lovely, Grace for Graf *,anfwc- rable to the variety of Graces in Iefus Chrift, in whom all things joyntly, and every thing fe- verally are lovely. Then fticfheweth her particular care and ftu- dy> to be exadt in this knowledge of Chrift, to rip him up and anatomize him thus (torn Head to Foot, k argueth (he had ftudied Chrift well ere | flic could attaine this excellency : fo it ftiould be the ftudy and care of every Chriftian to ftudy the excellencies of Chr ift,not only in the grofle, to fay as much as you have in the QmA i he was j borne for us oft he Virgin CMary, was crucified, dead and buried, &c. which every childe can fay ; but to be able to particularize the high per- fections and excellencies of Chrift ; as the Church here, to ftudy his Nature, Offices, the State he was in, and how he carried himfelfe in his humiliation and exaltation : what good we have by both faic^Redempion by his abafement y application of it by his advancement. What he did for us on Earth • what he doth in Heaven 5 what in IuJl?Jicati0nt^sidoptzon3Sanffificatiotfjind in the glory to come. Study every thing- and warme the heart with the meditation of them. This particular fpreading and laying open the cm e%quence excellencies of Chrift is a thing worthy of a TbTexceikncies Chriftian. We make Height worke of Religion, efebrifi. we can be particular and eloquent enough in other things, but in thu^wherein all eloquence is too little, how barren Sre we, how ftnmefaced fofpeake of Chrift and his excellencies in b3fe conv That allhu- His bead is as fine gold. 355 I Shr.XVI- That the fouk hatb peculiar o&ne, company,as if it were a difhonour. Let us there- fore learne this from the Church here, to be much in thoughts and meditations of the excel. lencies of Chrift, and fo our exprcflions will be anfwerable to our meditations. So the holy Fa- thers that were godly (till another kind of Divi- \ nity came into the world of Querkes and fubtil- ties) there was none of them but was excellent this way. Pad admirable, accounting all dung and drofle incomparifon of Chrift. In fpeaking of him when he begins, he goes on from one thing to anothenas if he were raviflied,and knew not how nor where to end. The foule hath fights of Chrift that God _ (hewes to it, and which the foule prefents to it \JgUsof7ts fclfeby the help of the Spirit. The fights that God in this kind (hewes,are to thofe in affli&ion efpecially, as Darnell and ifay faw Chrift in his glory in a vifion : fo Ezechictlhzd avifion, and John Rev a. where Chrift was prefentcdeo him glorioufly So there is a glorious defcriptionof Chrift prefent tothe Church,i^i/.4.5. And as there are fights let downc from God into the foule, fo there arc fights that the foule frames of Chrift, fuchasthe Church here con- ceives of him by faith : TYmlitfis faw him be- fore he was incarnate,and x^dbraham faw his day and rsjoyced : fo fhould we now have fpirituall fights, Ideas of Chrift framed to our foules, this is to btftow our foules as we fhould doe. So much for gencrall , now wee come to fome particulars. His head is as fine geld, his lockes \ A a 2 are Sights of faith tvbich the foule frames of Cbrtfl Ioh*. 35* Bisbeadhds firtegold. Sbr.XVI. I I Cor.3. !*,>}• [That a head of gold fen foitk thrifts gs- vernmenT' A6L 1 7. Wty cbrift u fit out ty an bead of go U Anjw. are bnjhie and bUcke & a Raven. His Head is as fine gild. He begins to fet out the excellency of the chiefe part the Head* The Head of Chrift is I God, as it is> 1 Car.n.j. He is above all, and1 God onely is above htm. All is yours, and youareChrifts, and Chrift is Gods, but that is not fo much intended here, as to (hew Chtifts head-flnp over the Church, as God and Man, his Head is as fine gold, that is, his government and head- (hip is a mod fweet and golden go-) vernment. Daniel 2. You have an Image of the Monar- chies , the firft whereof had a golden Head . which was the chaldeas. The beft Monarchy is fet out by the beft meteall gold : fo Chrift the head of the Church is a precious head, a head oi gold. A Head hath aa eminency above all others, an influence and motion above all other parts, it is the feat of the fences : fo this golden head is more eminent then all , govcrnes the whole Church,and hath influence into all $ in him we livcand move,and have our being. Why is Chrift as King thus refcmbledta an head) of geld ? Becaufe gold is the chiefe, the moft precious, durable mettall of all others. Chrift is a King for ever, and hath an everlafting government. Gold isalfothemoft pliable mettall, you may beateit out to leaves more then any other met- tall whatfoever. Chrift is all gold indeed, his j lovti His bead is as fine gold. i love hath beat himfelfe out as low as may be,all for our good. What abafement liketo Chrifts * That which is moft precious is moft communi- cating, as the Sunne a glorious creature, what doth fo much good as it i fo Chrift as he is the moft excellent of all, tie chiefcofttntk$*(md% fo is healfo the moft communicative: what good to the good that Chrift did t hee was beaten out of love to mankinde to loweft abafement for us , though this be not mainly aymed at here, yet (by the way)fpeaking ofgold,we may prefent to our felves fuch comfortable medi- tations. Well then is Chrift fuch an excellent head,a golden head, in whom are hid allthetreafures of wifedome to govcrne his Church,what need we then goc to that triple crowne, having fuch a golden head,thc Apoftacy of the Church hath found out another golden head , is not Chrift precious enough «f Let us take heed of leaving the head Chrift3as it is^/.2.i^.Itisadamnab!e thing to forfake him. Let the Apoftaticall Church alone with her Antichrift. Againe, if Chrift be a golden head,lec us his members labour every one to be futable,though there be difference between the head and the members in many refpedls, efpecially in thofe three formerly namcd,Eminency3 Government, and Influence ; yet for nature they are one, head and members make but one : So that as t he head of the body is gold, fo fhould every me mber be 5 therefore the feven Churches are ftiled feven A a 3 golden Ser.XVI. Vfii. That there u no golden heal ef the Church but drift. 2. Pfe mufl befit- tablet* Chrift our head. V* His head is as fine gold. Ser.XVi. golden Candleftickes. Every thing in the Taber- Simik. mc\c was gold, even to the fnuffers, tofhewthac inthe Church everything is excellent. TheTa- bemncle was gold moft of it, though it was co- vered with Badgers- skins. The Church indeed 1 hath a poore covering, as of Badgers skins, nor I ! guilded as hypocrites, but it is precious within. \ I Againe, Chriftasheisgold,fo he is fi.jegold, I whole gold,he hath not only the crown on bitnJ \ bin his head is gold it felfe. Ocher Kings their . crownes arc of gold, but their heads are not Co J but there is fuch a precious tre. fure of wifedome in him that his head is gold : fb let the Church and every Chriftian labour not to be guile but' goldatobe throughly good, to have the infideas good as the outfide,the heart as good as the con- verfaticn,the Church is glorious wkhin,P/i,45.- Beloved,Is Chrift an excellcntgolden head,and" fhalihehaveabafebody t Is he fie to be united to a golden head that is a common drunkard, a fwer all our crownes at his teet. Have we crownes of Rcy-4-io. gold, any thing that is excellent within , any grace,any comfort,lef us lay it downeat his feet, for all is from him. Naturall menhavegolden Images of their ovtne>lfrae/l would have golden I calves, Nebuchadnezzar fees up a golden Image, and all mufl: worfhip it : fo inthe declining times i of! ' ** His head is as fine gold. 359 Pfalj^; o. of the Church,they framed golden Images, that | S e r .XVI, is,a golden5whorifli Religion,guilded3and pain- ted,framed by their ovvne braine,whereunto all muft {loop. But the true gold isthatwemuft re- aped and fubmit our felves unto and admire, others are but golden dreames and Images (as Nebucbadne&zars was J Christ s head alone is of fine gold. All muft be fine gold that comes from this head, his word is gold , fometimes purged in the fire : his ordinances gold, in the Scripture phrafe,thc City,the new Ieru/alem,which figni- fi;s the ftatc of the Church in this world, when itfliallberefinedtotheurmoft,allisofgold,the wals of precious ftones, the gates of pearle, and the pavement of the ftreets of pure gold,to fliew the excellency of reformation, which golden times are yet to come, in the meane time let us goe on and wait for them. His lochs are bujlneandblacke as a Raven* Ithinkthisisbutcomplementalltofillupthe other, it is nothing but a commendation of his frefhnefle, a foileto beauty,therefore not parti- J cularly to be flood upon. His eyes are as doves eyes by the rivers oftva- [ ters,8tc. j His eyes are as doves eyes, and fuch eyes as are by the rivers of waters,where they are cleanfed and wafhed with milkc3 that they may be the clearer,and fitly fet, neither gogleeyes,nor funk into the head, but fitly fet 5 asajewellinaring, ; neither too much in,nor too much out,to fee out Aa 4 the ! Rer.ti ii. K.CY,2I, ?6o His eyes are as Doves eye s< ■ e *.X V i.l the comelineflcof this part the eye which is the I glory of the face. £h±eFi I Why is Chrift faid to have the eyes of doves? Anfw. The dove hath many enemies, efpecially the white dove is a fairc markefor the birds of prey, therefore God hath given that creature a quicke fight ,that flie might difcemc her enemies. Thus the Scripture helps us to conceive of the quick- neffe of Chrifts eye, Km/. 5. 6. there are feven homes and feven eyes, which are the feven Spu I ■ rits of God, here Chrift the Lambe hath feven eyes and ft ven homes: what be thefe i Chrift hath not onely homes of power as the enemies have homes of violence : hehathhorneagainft home ; but feven eyes, thatisa quicke fightto fee all the danger the Church is in, and feven eyes 5 feven is a word of perfe&ion, that is, he hath many eyes, an accurate fight ; He hath not onely an eye of providence over the whole world;but an eye of grace andfavour,!ively and lovely in regard of his Church. All things are naked and open before his eyes, asitis,tf>£.4. he can fee through us, he knowc s our very hearts and raines,which he muft doe ex offcio}bccmfc he muft be our Iudge. He that is Iudgeof all had need to have eyes that will pierce through all. It had need be a quicke eye that muft judge of the heart and affe&ions 5 but what may we learne hence, That wee have a Saviour that hath doves eyes, that is, cleare eyes able to dif- ccrne. . Take it as a point firft of all comfort to the J Church. Vfi.i. All contort to the Church. J oh. 12. His eyes are as Doyes eyes, Church, that when we have any imputation lies upon us, that we are thus and thus. Chrift hath quicke eyes, he knowes our hearts, th$u knoweft ( faith Peter) Lord that llovethee,\r\ all falfe impu- tations reft in the eye- fight of Chrift,he knowes it is otherwife with us. Then againe in all abafement know5that there is an eye that fees all j he fees with his eye, and pitties with his heart : As he hath a quicke eye, fo he hatha tender heart, though he feemes to deep and to winke, it is but that we may wake him with our prayers,which when we have done we (hall fee that Chrift hath feeneall this while^ and that the violence the enemies of God have offered to his Church, the Spoufc hath been in his fight, and that they fhall know at length to their coft. Likewife it is a point of terrour to all hypo- crites and others that thinke to blindfold Chrift againe. Can they blind fold him in Heaven that hath this flurpcyc i No he fees all their courfes andprojeds whatthcy are, and what they tend to,arrd as he fees them fo he will fpread them all open ere long. And as it is a point of comfort and terrour, fo it is a point of inftru&ion to us all, that wee having to deale with a Iudge that fees all, to worfhip Chrift in Spirit. If we had knowledge that fuch an eye of God is fixed upon us in all places, in all our affedions and a&ions,would we give liberty to bafe and filthy thoughts,to cruell defignes, and to treacherous ay mes and intents, to 361 Sbr.XVJ. Vfet. It u both com- fort and ten or Vfi 3. InfiruQion t$ His Cbeekes are as beds offices. I ObUft. SfiiuXVI.ito hatch a hell (as it were) in our hearts, and to carry afairefhew outwardly ! it could not be. Men are not afraid of their thoughts, aflfe&ions, defires,and inward delights of the foule;becaufe there is no eye of juftice upon them ; but if they did confider that the All-feeing God did ob- ferve thefe inward evils, and would call them to account one day for them, then they would be afwell afraid to thinke ill as to doe ill. His cheek es are as beds offices, and as [meet flowers. Cheekes are the grace of the face, they are ufed here to denote the prefence of Chrift, whichisfweetasfpicesand flowers j not onely his prefence is glorious in Heaven,when we (hall fee that goodly perfon of Chrift that became man for us, that transforming fight that fhall make us like himfelfejbutthc fpirituall prefence of Chrift in his ordinances, which we are capa- ble of here,this is as fpices and flowers. But you will fay, cheekes, face, and prefence frefent colours to the eyes, and not fmelsy as Jptces and flowers which are the peculiar tbjecl cf another fence ? Oh but Chrift is the object of all the fenfes. Beloved, he is not onely beauty to the eye, but fvveetnefTe to the fmell, and to'thetaft j there- fore faith hath the name of all the fences, to fee, heare,taft,and f mell.and doth all, becaufe it car- ries us to Chrift, that is in fteadofallro us, but the point is, That the manifeftation of Chrift to his Church and children Anfa. Obferv. ■ — ■ " * — ■ ■ -^— — ^. - His Cbeekes are as beds offyices* children by his Spirit in any of his ordinances, is a fweet manijeflation , and delegable as jftces and flowers yzsix is.Cant.j.^ Becaufeof the favour of thy good oyntments5thy name is as an oyntrncntl powrcd out,therefore the Virgins love thee.The! very name of Chrift when he is knowne and laid I open by the miniftery, is a precious oynrroent, and the Virgins, that is, all chaftefoules follow him by thefmellof hisoyntmenfs, all his ordi- nances convay a fweetneile to the foule'"; his Sa- craments are fweet, his Word fwect, the com- munion of Saints fweet.The prefence of the Sun you know is knowne in the Spring time by the frefhneffe of all things, which put forth the life, and little livelineite they have in them : fomein blofiToming^and fome in flowers 5 that which lay (as it were) dead in Winter, it comes ©ut when the Sunnedrawesneare : fo when Chrift comes and fheweshisprefenceanjdfaceto the foule, he refrefheth and delights it. Hence we fee they are enemies to Chrift and tothefoules of Gods people, that hinder the manif eftation of Chrift, where by his face might be feene, and his lovely cheekes difcerned; thofe that hate and undermine the ordinancesof God, they hinder the comforts of theirownc foules. And they are enemies to Chrifhfor when hath j Chrift glory but when the Virgins follow him I in the fent of his fweet oyntments , when the foule in the fenfeof his fwectnefle followes him and cleaves to him with joy, love, and delight, this That all Cbrigs ordinances are, fweet and lone- ly, andirhatfo. ever proceeds fiom tbem* ^4 His Lips are as LiEies* ■* E r.XVII this makes Chrift Chrift, and fets him up in the heart above all others. This is the proper worke of the ordinances. Thofe therefore that are ene- mies to the ordinances of Chrift, are enemies to the foules of Gods people, and to the glory and honour of Chrift himfelfe. Thus farrc we may goe fafelyuponcomparifonof this with other Scriptures. Sjftfc. ^Sfe*/feSfef ^^ Skf *&' *& *&' Sfe **H The feventcenth Sermon, Cant. v. XIII. His lips are like Lillies dropping faeet fmetting tnjrrhyhis hands are as gold 'rings fit with Bert 11, his belly is as bright Tvory overlaid with Sa- p hires 7 his legs^&c. N fpcakifig of thefe 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 fctout thclargcaffciai- on that the Church had to Chrift, then to infi- nuate any great particularity in every one of thefe 5 therefore let us onely cull our , and take His Lips are as LiUies. 365 take thofc things that are of more eafic ex- plication. His Lips Arc as LiUies dropping downe fweet myrrh. I That is, his dodtrine is as fweet as the Lillics, and found as the my rrh,keeping from purrefa&i- on, it being the nature of myrrh>as it is found its felfe,fo to make other things found. In like man- ner the fpeech of Chrift makes the foule found that cmbraceth it. What was ever more fweet then the truth of Chrift ? when he fpake him- j felfe,they all hung upon his lips (as the phrafe is in the Gofpell) as a man hangs upon the lips of ; another whom he defiresand delights to heare ; fpeake^and they marvelled at the gracious words that came out of his lips,p/£/.4f. Grace was in his lips, all was fweet that came from him, for it came from the excellency of his Spirit, his words were died in thefe affe&ions of his heart. In the learned language.the fame word fignifieth fpeech and reafon, to intimate that fpeech is but the current of reafon from the heart the feat of reafon ; therefere Chrifts fpeeches were fweet, becaufe his heart was fweet , full of all love, grace,mercy,and goodneffqh is heart was a trea- fure,hislipsmuft needs then be fweet. Beloved, therefore let us hence take atryall of our felves what out condition is, whether the words that come from Chrift when he fpeaks in his Mini* ftery to os be fweet or not. The Word (to fome kind of men) is like che Northeme ayre which parchsth and cnttecb: ^4hab Sbr.XVII Ink. 4,20. Mat. 1 2.3 4^ j y. I'l «i»Tl $66 His Lips are as LiOies. Aft.*x,ii. S b r .XVII i^dhab could not endure the breath of Elias, nor i K1A.21; Herodias the breath oi IohnBaptiftj\ox the f&ttftl y^« the breath of S/eiw and P40/. So too many now adayes cannot endure the breath of divine truth when it cuts and picrceth.Thefe words are arrowes that fticke 5 if they fticke not favingly, they itick to killing?-if we cannot endure Chrifts brcath,we are not his Spoufe,nor have any com- munion with him. i His lips arc like HUies dropping facet myrrhy&c. This is one excellency of Chrift and of his truth, that it prefcrvesthefoule in a pure cftate, it is pure it felfe, and fo itprefervesthefoule. Myrrh is a liquor that keeps from putrefa&ion: there is nothing that keeps the foul but the word that endures for ever, whereas on the other fide errour is of a putrify ing nature, corrupting and defiling the foule. His bands are at gold rings fet with Berilly&cc. Hands are the inftruments of adions, Chrifts. anions are precious, whatfocver he doth to the Cburch3n3y even when he doth ufe evill men to sfflift and exercifethe Church, he hath a hand there,agolden,a precious handilnthe evill hand That aU chi/? s\ of wicked men God doth all things by Chrift, athom wLi//*-j ^e \s as [t wcrc Gods hand which all things p3flfc ever are ?re- i^^g^ jtftph was the fecond man of Egypt I through whofe hands allthings came to the reft : foall things come through Chrifts hands to us, and whatsoever is his handy wor ke is good,even ask isfaid in the dayes of his flefti, he did all things well: foftill in the Church all his work- manfliijr I CiQUA. Heb. 1 . Ioh.f.n. His belly is as bright Trvory* \ manfhip is exceeding well, though we cannot fee the excellency of it>it is all well both in the government of the Church and his workman- (hip in our hearts,the new creature. His belly is as bright Tvorj overlaid>$tc. His belly that is his^inward parts : In the He- brew it is ufed for the inward affeftions, they are asbright Yvory overlaid with Saphires ,that is, they are pure, alltheinfide of Chrift, all his af- fections that he beares are wondrous good, his love,his defires,his joyes,his hatred,all pure,Iike pure water in a Chry flail glafle,it may be fiirred fometimes>but ftill it is clcare,there are no dregs at the bottome, becaufe there was no taint of fin in him. His legs are as pilars of marble fet onfockets of fine gold,8cc* Thatis,all hispaffagesand wayesarcconftant and firmc even as pillars of marble, his children are fo likewife as farre as they are indued with his Spirit. Chrift isyefterday, to day, and the fame for ever. In regard of his enemics> Rev.x. He is fet out in another manner of fimilitude, as having legs of braffe to trample them all in pie- ces. But in refpeft of his conftant truth and wayes of goodncfTe to his Church* his legs are as pillars of marble. Hts countenance is as Lebanon^ excellent as the £edars. Lebanon was a goodly Forreft lying on the North fide of Iudsea, wherein were excellent plants of all kinds,efpecially Cedars. Chrift his coun- ~167 I Sbi.XVJI ) AH Chi/ls iwayes are con* fiant erfirme. Heb.ij.8, ?68 .1 His Countenance /$ as Lebanon. I U what regard i drift ians are I lihj unto Ce- dars* How wicked men are fat d a\fo to be CeJm. Pfal.37. S b r .XVII countenance is as Lebanon, excellent as the Ce- dars, that is, his presence is goodly, (lately, and majeftieall, fo it is and will be when hefhevves himfelfe indeed for the vindicating of his Church , then the enemies thereof fhall know that his prefence is as Lebanon, and excellent as the Cedars. The Children of God are like to Cedars too, for they are Chrift myfticall. Other men are as (hrubs to them, men of no value, but they are Ccdars,and grow as ftdarsin Lebanon ,from per- fection to perfe&ion, bearing moft fruit in their age.Wickcd men fomtimesare Cedars too, and are fad to grow and flourifh as th e Cedars in Le- banon:But looke a while,and you fhall fc e their place no more,they have no good root, no good foundation, A Chriftian is a Cedar fet in chrifi the chief t Cedar, he is a plant that growes in him, he hath an eternall root,and therefore he fiouriftieth eternally. Bis mouth is mefi fweet >he ts altogether lovely. His mouth is moft fweet, (he doubles this commendation, fhe had faid before his lips are as Lillies dropping fweet myrrh, hereflie faith ngaine of his mouth, it is molt fweer/o fliew that that is the chiefelovely thing in Chrift,the repe- tition argueth the ferioufnefle of the Churches affe&ion to Chrift,and of the excellency of that parr.l he main lovely thing is that which comes from his heart by his words and his lips, as in- deed the moft excellent thing that we can thinke 1 of is the cxpreffion of the heart of God in | Chrift,! That th words of [Chrift wher- by he manifefts \ fatherly affetti \ onto ua areo fall ] things moft fweet. i \ His mouth is mott ftoeet Chrift, and of Chiifts love to us, His mouth is moft fweet. And indeed the bed difcovery of a true affection to Chrift, and of atrueeftate in I grsce , is from our affe&ion to the word of I Chrift Wherefoever there is intereft unto Chrift, there is a high refpeft to the word, CMy Jheep heart my volet, John i o. and you know what Pettr &\ih John 6. Many of Chrifts hearers and followers forfooke him (upon fome hard fpee- chcs,asthey thought that came from him) faith Chrift to Peter JVi 11 ye alfoleave me ? Peter anfwe- red againe3 Whether Lord Jhall we goe, thou haft the words of eternall lift f The Apoftles that had the Spirit of God perceived an incredible gracioufnefle to fit on his lips ; and therefore they hung upon his lips, Whether {lull wt got, thou haft tht words of eternall lift? If wee leave his fpeech we leave our comfort, we leave our life. Asacommenthereupon,fee Pfal.19. Where we have a high commendation of Gods excel- lency : Fir ft from the booke of nature,the works of God,the Heavens declare the glory of God, then from the word of God,and herein the Pfal- mift is wondrous large. The Law of the Lord is perfect converting the foul,theteftimonies of the Lord are fure making wife tlfe fimple, thefta- tutesofthe Lord are right and rejoyecthe heart, {hecommandementsof the Lord are fure, and enlighten the eyesjmcre to be defiled then gold, yea then fine gold, fweeter alfothen the hony or |thchony-combe. 1 Bb But 1*9 Ser.XVII Ioh.6.68. r° i He is altogether b-vely. ISbk.XVII Bit marke the order > when is the word of ,25'tf. I God precious as gold, fweeter then the honey ivoen rbe wor.f or t^c honCy comberbu: when the former com- quuoikm%>[1 nicndation takes place, where the word is per- Anjw. fed converting the foule, and where it is lure, making wife the fimple, and where the feare of the Lord is cleanc, &c. There ir i; more to be defired then fine gold , and f.veeter then the honey-combe. So the Church here finding firft of all the word to be a converting word , and giving underftanding to the fimple, (he cannot L but fpeake of the fweetneflc of the word of That ourftate Chrift , his lips are as Lillics dropping fvveet in grace to the rmc\\{na myrrh, his mouth is moft i weet. Thus word mav bee » J , ,, ..... difcernedby our a man may know his eltare in grace by his relhlh reiifitotke I of the word. wordm ' Thereis adivine and a heavenly rellifh inthe word of God, as forinftance take the do^rine of his providence, 27?^ all things frail worke to- gether for the befi to them th.it love God, What a* Tweet word is this, a whole kingdome is not worth this promife, That whatfoever befaka Chriftianin this woild, there is an over-ruling providence to fway all to good, to help forward hiseternallgood. Tlut Chrifi will he prefect with win til conditi- ons ^ what a fweet word and promife is this, That he will give his holy Spirit-jfwe Beg itjhat he will not fallows- nor for fake us* That if we confeffe our firm es and I 'ay them of en, he i^mercifull to forgive \ them. 7 hat if our finncs wen as red as skarlei, they (hall all be white at rvooll. What kind of incredi- bid Rom. 8. Mat.iP. Luk.i x. 1 3 > I Ioh,i.9. ICi.i. ' <- He is altogether lovely, 37* Ser.XVII lift oj divine truths* Pf'l 119. 117. PC1I.U9 7*. ble fweetneffe is inchefe co a heart that is pre- pared for thefc comforts, the do&rine of Recon- ciliation) of Lsfdoptton, of Glory to come, of the \ offices of Chrif),and fuch like, how fweet are they, they rellifh wondroufly to a fandtifi.d foule. Let us therefore difcerneofour eftate in grace g^'$£ $ by this,how doe werelifli divine truths?arethey \ grace by our re- connaturall and futable to us i doe wee love them more then our appointed food •? are they dearer urto us then thoufands of §o!d and fil- ver {_ doe we like them above all other truths whatfoever i Every truth in its ranke is lovely aad is a beame of GodiFor truth is of God where- fever we finde it ; but what are o her truths to this heavenly foule-faving -truth, this Gofpell- truth, that is from Chrift, his mouth ts moji facet. In our naturethere is a contrary difpofition and Antipathy to divine truth. Jire love the Law better t hen the G officii, and any truth better then the Law. We love a (lory, any trifling baubling thing con- cerning our ordinary callings better then divine 'truth. In divine truth as things are wore fpirituall, ]fo the more remote they are naturally from our love and liking Evancelicail truths will not downe with a naturall heart , ft:ch an one bad rather heare a quaint point of fome vice or vertue fine- ly flood uponthenany thing in Chrift, becaufe | he was never truly convinced of his corrupt and i miserable cftate by nature 5 but whenthe grace j of God hath altered him, and his eyes are open I Bb 2 to That there is in\ our nature at ^4ntipatly to divine truths. J71 Ser.XVII He is altogether lowly. Luk 13, lob 1 5.13. Rom.io.i? Exod.^4. Ifa,4j.i. Pfal.fi. to fee his mifery., then of all truths the truth of Chrift favours beft: Thofe truths that come out of the mouth of Chrift,and out of the miniftery concerning Chrift they are moftfweet of all. Oh how fweet are thofe words in the Gofpcll to the pooreman, thy finnesare forgiventhee, doe you thinke they went not to his heart? So to the wo- man,£0&.7. her many finnesare forgiven her,for (he loved much, Oh they were words that went to her foule. And to the theefe on the crofle, This day then Jhalt be with me in Paradice, how doe you thinke thofe words affe&ed him { Soit is with us3 if ever we have been abafed in the fenceof our finnes,0 how fweet is a promife of mercy then. He that brings it is a* one of ten thou, fandjhat comes to declare to man his righteoufnes,to lay open the mercy that belongs to adiftreffed foule, Oh the very k^t of thofe that bring thefe glad tidings are beautifui^When our blefted Sa- viour after his refurredtion fpaketo C0/.i.ij.(as God cannot but love his own Image) He is lovely dfoas man, for he was pure and holy, lovely as tjMediator by office, for he was anointed by God to conveigh the Fathers love to us, He mufi needs U lovely in whom all ethers are loved, this is my beloved Son in whom I am well pleafed, out of him I am well pleafed with nobody. And indeed he was filled with all graces that might make him lovely , all the trea- sures of wifedome are in him,and of his fulncfle we all receive grace for grace, he is made a ftore- houfe of all that is good for us. He is lovely to God in whatfoever he did, he carried himfelfe lovely, and pleafed his Father in all his doings and fufferings. G&& loved him efpccially, Becaufe he was obedient even unto the death of the crojfe, therefore God gave him a name above allnames, that at the name of lefm every knee \ Bb$ Jhould1 Sir. XVII That Cbrif? everyway con fidered u alto* gttber l$vely. Phil. 2. jf r4 He h altogether bvely. I Obiefi. Anfw. StR.XVil liquid how both in Heaven &d Earth. As ford Angels they looke up^n him with admiration, they attended him, and accoutred ir an hoftoui towairupen him, he is lonely to all above us J and fhali he not be lovely to as { But you will fay, was be lovely when he was na led on thecro'fe, hung between two theeves, when he wore a crowneofthornes, was whipped, lard grave- ling on the ground, when he fweat water and blond, what lovelwefie was in htm when he was laid in his grave ? Oh yes then he was mod lovely of all to us, By how much the more he was abafed for us, this makes him more lovely, that out of love he would, gtoTe himfelfe (9 low. When greatnefie andgoodncfc meet together >how goody /V/f.That Chrift fogreat a Ma jelly fhoulci havefuch bowels of compaf- fion.Mijefty alone is not lovely,but aweful! and fearefull, but joyned with fuchcondefcending I grace is wondrous amiable. How lovely a fight is it to fee fo great a perfon to be Co meeke and gentle : it was fo beyond compirifon, lovely in the eyes of the Difciples, that they flood and: wondred to fee him who was the eternall word ofthe Father condefcend to talkewithapoore Samaritan woman: And whatlovelinefTeofcar-1 riage was in him to Peter undefervin^ after he had denied and forfworne him, yet toreftore him to his former place that he had in his hear:, loving him as much as ever he did before. In a word, what fweetnefle, gentlcneflfe, bowels of meekneflc^pitty andcompaffion, did he difcover> He is altogether lovely. 375 ro thofc that were in mifcry, we cannot upon particulars. There is a remarkable paffage in the ftory of \ Jlfhonfus the King(not very well liked offome) when he faw a poore man pulling of his beaft out of a ditch he put to his hand to help him, af- ter which,as it is recorded, his fubjeds ever lo- ved him the better, it was a wonderfull condes- cending , and is it not as wonderfull that the King of Heaven and Earth (hould (loop fo low I as to help us poore wormes out of the ditch of \ hell and damnation, and that when he hath fee us in a ftate of deliverance, he fhould not leave us there, but advance us to fucha ftate and conditi- on as is above our admiration, which neither heart can conceive, nor tongue expreffe, is not this wonderfull condefcending. That we may further improve this point, Is Chtift altogether lovely, fo lovely to us, and fo beloved of God the Father < Let us then reft upon his obedience and righteoufneffe , build upon it that God cannot refufe that righteouf- neffe, whofe fubjeft is altogether lovely. Let us come clothed in the garments of our elder bro- ther, and thendoubtnot of acceptance • foritis in Chrift that he loves us,in this mlbdoved Sonne jitisthat God iswcll pleated with us : If we put ion Chrifts Righteoufneffe, wee put on Gods RighteoufnelTe, and then how can God hate us, no more then he hates his owne Sonne ; nay he loves uSj and that with the fame love wherewith he loves him, for he loves whole Chrift my fti- Bb 4 call, infiftiSBK.XVlI Vfei. That Cbnfi U\ fucb a Media- tor as can quit hu office jlohn 17,2$. V* He is altogether b» ^avc whereupon to fpend the marrow of our ™/fttoilwi?p beft affe&ions. Is it not pitty wee fhould lofe lovely before God. Vfi I ajfettiom. fo much of our affe&ions as we doe upon other things, Chrift is altogether lovely, why fhould ote upon other things fo much, andfetup we tCoi.i&ii. Idols in our hearts above Chrift? Is he altoge- ther lovely, and (hall not hehavc altogether our lovely affeftions, cfpccially when we are com- manded under paine of a curfc to love the Lord Iefus. Anthems MartnrthA to thofe that Jove nor I Chrift. Let us therefore labour to place all our ' fwect affe&ions that arc to be exercifed upon good,as love, joy, and delight, upon t his obje&, this lovely defcrving obje& Chrift,fp£#iV altoge- ther lovely. When we fuffcr a pure ftreame as it were to run through a dirty channel 1, our affe&i- ons to run after the things of the world, which are worfe then our (elves, welofcouraffeftions and our felves. r ct •V V He is altogether b*vely. Let therefore the whole ftrearae of our af- fections be carried unto Chrift. Love him and whatfocver is hisjfor he being altogether lovely, all that comes from him is lovely, his prorai- fes, his dire&ions, his counfels, his children, his Sacraments are all lovely, Whatfocver hath the ftamp of Chrift upon it, let us love it, we cannot beftow our hearts better , to lofe our fclves in the love of Chrift, and to forget our felves and the love of all, yea to hate all in com- parifon of him , and to account all dung and drofle compared with Chrift, is the only way to find our felves. And indeed we have a bet- ter condition in him then in the world or in our felves : fevered from him, our condition is vaine and will come to nothing ; but that we have in him is admirable & cverlafting, we can- not conceive the happineflc which we poore wretches are advanced to in Chrift, and what excellent things abide for us which come from the love of God to us in Chrift, who isfo alto- gether lovely • Therefore let us labour to kindle in our hearts an affe&ion towards Chrift , all that we can, considering that he is thus love- And let us make an \9k of Tryall, whether he be thus lovely to us or no, we may fee hence whether we love Chrift or no, We may judge of our love by our etteeme. How doe we value Chrift t what price doth the Church fct on him r Hee is the diefe of ten thoufand. What place then fhould he have in our hearts K if he 377 Sbr.XVII The way not to\ lofeourafetti-i ons. Vfe4. Whether or no Chrifi be that lovely torn* I. By out efteem ofCbrift. he . 378 He is altogether lovely. Pfal.7$. 2. By our fuffe- rivgt /©r Cbrtfi. ( Se r.XVII' he *b* c^efe °f ten thou/and , let us rather offend ten thoufand then effend him. Let us fay with David , whom have I in Hew en but thee, &c. And when the foule can fay to Chrift or any that is Chrifts (for I fpeakeof him in the lati- tude of his Truths, Promifes, Sacraments, and Communion with his Children) What have I in Heaven hut thee, &c. then it is in a happy condition. If thefe things have the fame place inourefteeme, as they have in refpeft of their owne worth, then we may fay truly wichout hypocrifie, He u altogether lovely to h*9 that we truly Jove him. In the next place, are we readyto fuffer for Chrift < We fee the Church here endures any thing for Chrift, fhe was mifufed of the watch- men, they fcorned her, and her vaile is taken away, yet notwithftanding fhee loves Chiift ftill. Doe we ftand ready difpofed to fuffer for j Chrift, of the world tobedifg^aced and cen-r fured , and yet are wee refolved not to give I over, nay dee we love Chrift the more, and fticketo his truth the fetter i Certainly where the love of Chrift is 3 there is a (pirir of For- j titude, as we may fee in the Church here5who isnotdifcouragedfrom Chrift by any meanes, he is ftill the chiefe often thoufand, when fhe; was wrorged for fecking after him , yet hee was altogether lovely, whereas on the other hand, you have fome that 'for frownes of; greatnefle, feare of lofte, or for hope of riling, J will warp their confeience and doe any thing.! I Where} r\ He is altogether lovely. 379 1 Where now is love to Chrift and to Religi- on * He that loves Chrift loves ttm the more forhiscrofle, as the Holy-Ghoft hath recorded of fome , that they rejoyced that they were thought worthy to fuffer for Chrift. So the more we fuffer for him5 the more deare he will be to us* For indeed he doth prefent himfeife in love and comfort moft to thofe that fuf- fer for his fake, therefore their love is increa- fed. Againe, where love is, there it eniargeth the heart, which being enlarged eniargeth the tongue alfo. The Church hath never enough of commending Chrift, and of fetting out his praife, iht t$ngue is leofed, beenufe the heart ts Uofed. Love will alter a mans difpofition, as we fee in experience, a man bafe of nature, Love will make him liberall, he that is tongue- tied, it will make him eloquent, let a man love Chrift, and though before he could notfpeake a word in the commendation of Chrift , and for a good caufe , yet (I fay) if the love of Chrift be in him, you fhall have him fpeake and labour earneftly in the praifes of God. This hor affe&ion, this heavenly fire, will fo mould and alter him , thac he fhall be cleane another man 5 as wee fee in the Church here, after that there was kindled a fpirit of love in her, fhe cannot have done with Chrift, when fhc had fpoke what fhe could , fhe addsj he is altogether lovely. Thofe thac cannot fpeake of Chrift, or for Chrift with large hearts in de- fence SfiR.XVlI 3< Love eniargeth the hart and tongue in the praxes of Chrift j8o L He is altogether byely. 4- True love U never at reft till we fni drift. S a r.X VIII fence of good caufcs (but arc tongue-tied and I cold in their affe&ions) where is their love? put any worldly man to a worldly theamc that heisexercifed in, and fpeaks of daily, he hath I wit and words at will, but put him to a theatric of piety, you lofe him, heisoutofhistheame, | and out of his element. But tis not fo wit h thofc that have ever felt the love of God in Chrift, they have large affe&ions : How full is Saint Paul, he cannot fpeakc of Chrift but he is in the height, bredthjengtb, and depth of the love of of God in Chrift, and the knowledge of God above all knowledge : Thus we may difcerne the truth of our love by the expreffions of it here,as in the Church, Againc , the Church here is never content till (he find Chrift, whatfoever fhe bad , no- thing contents her, (he wanted her beloved, as we fee here, (he goes up and downe inquifitive J after him till (he find him : fo it is with a Chri- ftian,if hehaveloft(by his owne f ault)his former communion with Chrift, he will not reft nor be fatisfied, but fearchcth here and there in theufe of this and that meanes, hee runs through all Gods Ordinances and means till he find Chrift, nothing in the world will content him, neither honour, riches, place, or friends, till he find that That content- which he once enjoyed, but hath nowforafea- ment jitbout fon loft >the comfort and aflurance of Gods love Heavens fweet . ^, ,n report of com- ^ v^nrilw fort to the fouie Now if we can fit downe with other things, %j£g£m | and can want Chrift and the affurance of falva- I * tion,l He is altogether lonely % 381 Sbr.XVJI Chrrft. tion, that fwect report of the Spirit, that we are his, and yet be contented well enough, here is an ill figne, that a man is in an ill condition, the Church was not fo difpofcd here, (he was never quiet, nor gives over her inquifition and fpeaking of Chrift, that by fpeaking of the ob- je<3, (lie might warme her afft&ions, tintill at the laft (he meets with Chrift , thefe and the like fignes there are of the truth of the love of Chrift. But wherethere isa flaming loveofl jar £f e^'™ Chrift, there is this degree further, a defire of' ™^ the appearance of Chrift , a defire of his pre- fence : For if Chrift be fo lovely in his Ordi- nances : If wee finde fuch fweetnefte in the Word and Sacraments, in the communion of Saints, in the motions of the Spirit. What is the fweetncfle (thinke you) which the foules in Heaven enjoy, where they fee Chrift face to face, fee him as he is? hereupon theSpoufe faith, Let him kijfe me with the kifes of his mouth : O that I might live in his prefence, this is the defire of a Chriftian fou!e. When the flame of love is kindled in any ftrength, O that I might fee him, and therefore it longs even for death 5 for as farre as a man is fpirituall , he defircs to be diflblved, and to be with Chrift, as Simeon, when he faw him (though in his abafementj Now I, have enough », let thyfervant depart in peace , for mine eyes havefeen thy (al- vation. The prefence of Chrift ( though it were but in the wombe) when CMary the mo- ther of Chrift came to Elizabeth, it caufed the Babe 38* He is altogether loyely% Iek.XV ;.Babe that was in her wombe to fpring. Such comfort there is in the prefence of Chrift (though he be but in the wombe) as it made iebmo fpring. What then fhall be his prefence in H aven, how would it make the heart fpring there thinke you * For that which is moft love- ly in Chrift is to come. Therefore the Saints that have any degree of grace in the New Te- ftament, they are fee out by this defcription, they were fuch as loved the appearing of our Lord Iefus Chrift : how canitbeotherwifeif they love Chrift, they love the appearing of Chrift, wherein we (hall be made lovely, as he is lovely. That 6ur many] Here we are not alcogether lovely , for we 1r^7n2tu aA,d have many drees of finne, many infirmities and fins jlnuld make n . /i n & u J r u ■ u wf long for that ftames? thai I we no: then deiire t hat time wherc- t™>e»Ureinwzrm as he is altogether lovely, fo ft) ill wee be made a fie Spoufe for fo glorious a husband. To conclude this point, let us try our affe- . \ To attend on the meanes of falvation. God. If \vc have a meane efteeme of men that fuffcr for Chrift, and ftand out for him : If we account them fo and fo , (hall we thinke our feives Chriftians in the mean timeewben Chrift is altogether lovely , (hall they bee unlovely that carry the Image of Chrift i Can we love him that begets and hate them that are begotten of him * Can we love Chrift and hate Christi- ans? it cannot be. Now that wee may get this affe&ion and efteeme of Chrift that is fo lovely. Let us la- bour to make our finnes bitter and ioathfome, that Chrift may be fvveet. What is the reafon we fet no higher a price of chrift f Becaufc we judge not of our feives, as we are indeed, and want fpirituail eye-falvetofeeinto our feives rightly. And let us attend upon the meanes of falvation, to heare the un fear ch able riches of chrijt. What makes any man lovely to usfbuc when we heare of their riches, beauty? and good intent to us. In the Word we are made acquainted with the good intent of Chrift towards us, the riches of mercy in forgiving our finnes , and riches oi: glory prepared for us : The more we heare of him, of his riches and love to us, the more it will inflame our love to Chrift. Thofethatlive where the Ordinances of Chrift are held forth with life and power, they have more heavenly and enlarged affe&ions then others have, as the experience of Chriftians will teftifie. Againe, Againe,if we would efteome highly of Chrift that he may be lovely to us, let us joynewith company that highly efteemc of Chrift , and fuch as are better then our felves. What deads the affe&ions fo much ascarnall, worldly com- pany, who have nothing in them but civility, by converfe with them who havedifcourfeof nothing but the world : If a man have heaven- ly affe&ions, he fhall quickly dull them 3 and be in danger to lofe them : they may be con- verfed with in civill things 5 but when we would fet to be heavenly, and holy minded , let us converfe with thofe that arc of an heavenly bent ; as we fee here, The daughters tf lerufa- lem are won to love Chrift * by what t By converfing with the Church, uppnthedifcourfe that the Church makes of his excellencies in particular, they begin to aske where is Chrift? as in the next Chapter, and fo arc all brought to the love of Chrift. Cc THE Seh.XVII To jeynt Kith fuch company as highly efoem ofCbrifl. — l%6 Ser.XVIII The eighteenth Sermon . , Cant. V. XVI. His mouth is moftfaeet, yea he is altogether lovely, this is my Beloved^andthis is my friend ,0 daugh* tersof lerufakm. Cant. VI. I, II. Whither is thy Beloved gone, o thou fair eft among women, u wither is thy Beloved turned afide that n>e may feeke him with thee, tf he is her belovedftiB. That which is fpecially to be flood upon, is, that the Church here doth fet out not on- ly in parcels, but in gcnerall her beloved Chrift : this is my Beloved , fhee doth as it C c 2 were SerXVUI 1 ^ 3 S3 This is my Beloved* 7)ivcn end; Sir.XVIII were boaft in her Beloved : whence obferve, Obferv. <;d particular^ tbis point, there bethreeorfoureendswhy the jets forth the excellency of Cbrijjt* ' I. To Jbew loiv jufi it is to rc- fpecf fo excel' lent a per/on. 2. To jtt/Hfie her $wg affctlion to the [tro»ger Cbri/tians; To boafi and glory in God- Church thus (lands upon theexprefliagof the excellencies of Chrift in particular and in gene- rail. The one,70 [hew that it is mojljvfttnatjhejhovld love andreJpecJ him in whom there is all this tode- ferve love, both in himfelfejn regard of bisowne ex- cellenciesfo,andin relation to u*2i-8 regard of his me- \ rits anddeferts, | Secondly, To juHifre far large affections before the world and all of^ofnes ; For the world thinks, what mcanethefe who are called Chriftiansto haunt the exercifes of Religion , to fpend fo much time in good things, they wonder at it for want of better information ; Now the Church here to juftifie her large exprefftons, fayes, this is my Beloved, this is my friend, 0 ye daughters ef Ierufalem* And not only to juftifie, but likewife to glory therein^ as you haveit,P/i/.44.8. the Church there boafts of God, / will make my boaft of thee dOthe day long. So that Chriftians may not onely juftifie their courfe of lifeagainft enemies, but in fomefort boaft of Chrift, as Paul oft doth, and he fhewes the reafon of it, that God hath made Chrift to us all in all,wifdonie,righteoufnes,fan« ftification, and redemption,thatwhofoever glo- rieth I This is my Beloved J 389 ricth might glory in the Lordjfor is it not a mar- ter of glorying in the Church when (he hath fuch a head and fuch a husband i This is my belo- \ ved, the wife fhines in the beames of her hus- band, therefore this yeelds matter not onely of juftification but of glory. And next in the fourth place, the Church is thus large and {huts up all with a repetition, this is my beloved. 'to enlarge her owne affections, and to feed her ovone love. For love feeds upon this fu- ell (asitwere)Hponexpreifionsand meditations of the perfon or thing loved. Love is as it were wages of it felfe, thepaincsittakesisgaineto it felfe, to the Church here it is an argument plea- fing,flie dilates upon a copious Thearne. I may truly fay there is no greater comfort to a Chrifti- an, nor a readier way to enlarge the affc&ions af- ter Chrift, then tofpeakeoft ©f the excellencies of Chrift, to have his tongue as the pen of a ready writer furniflied this way, This is my Belo- ved,5zc. In the fifth place, another end of this may be to aggravate her ownefhAm, as indeed Gods chil- dren are much in this argument, that upon their fecond thoughts of Chrifts worthineffe, and therewithal! refleding upon their owncunwor- thinefleand unkindneffe they may rellifh Chrift the better. Therefore the Church here that it might appeare to her felfe for her humiliation how unkind fhe had bin to fhut the doore againft Chrift when he knocked, whereupon he defer- vedly did withdraw himfelfe and made her feck Cc 3 him Ser.XVIII 4- To enlarge hr ovone afiftions That love is wages t+ttftlf. To aggravate her oYpnefljme andunl{indnejfe in fojleighting Cbfifis love. ?;o This is my Beloved. Shk.XVUI ■ him fa long forrowing, I cell you fayes fhc what ; akmd o« b.^vedhc is, thus and thus cxcelicnc. H >v i I thcconilJerarioj) of Gods kindntiTc and love mzk Davids heart after thar horrible i fifloe Mi the-naueTof /:>/4.6, and the fv?ecr looks of Chfift upon Peter, that had been fo unkind^ me'rrd him. So here the Church when (he co i- fidered how unkind (lie had been to Cluiit her ! beloved ,1b incomparably excellent abo \ r beloveds, to lee him ftandacche doore, till hs lockes were wee with the dew of che nighr. The confederation hereof rmde her afli ;med of her felfe : whac fo excellent, fo defervinga perfon as my beloved is to me5 to be ufed of me fo i whac indignity is this ? Thus to raife up the aggravation of her unkindnefle, noqueftionbut the Church takesthis courfe* for Gods children are not as untoward worldlings and hypocrites, afraid to fearch and to understand thernfelves, thechildeof God loves to be well read in his lowne heart and unworthy wayes $ therefore he laycsallthe blame he can upon himklfe every •way,heknowes he lofeth nothing by this ; for 'there is more mercy in Chrifi: then there is finne in him, and the more finne abounds in his owne feeling, the more grace fball abound, heknovves the my ftery of Gods carriage in this kind.Ther- fore for this end(amongft the reft)fhe fayes, "This is my Belovedyandtbis is my friend, whom I have fo unkindly ufed. And the lad reafon why the Church is thus large was. To draw and wind up the affections of\ thofe To &in,i up tie off eel ions of her new beginning Chilians, Ibis is my Beloved, thefe vocllmeAn'mg chrift ians that were cummers on, who were in qui fit ; &c. Thefe and the like reafons there are of the large expreflions or the Church of the excel- lencies of Ohfifh This is my Beloved^ and this fs my fit end, oh ye daughters of Iertsfalem* But wee will fingle our of thefe reafons for Ufe that which I thinke fitted for us to make Ufe of- Let us then oft thinke of the excellencies of Chrift for this end , to juftifie our endeavours and paines we take in thetxercifesof Religion, and to juftifie Gods people from thefalfe impu- , rations c f the world that they lay upon them, as ' if they were negligent in ether mstters^and were too much be (led in fpiritnall things. You fee how large the Church is in fctticg out the excellen- cies of her BeIoved,andthen fhefliutsupa!!(be- ing ableto (ay no more)juftifying our cau{e,Tfe- is my Beloved-^ this is my friend '.Do you wonder that I fceke fo much after him then : or wonder you at Chiiftians5 when they take fuch paines to keep their communion with Chrift in a holy walking with5and depending upon God. Thefe j Cc 4 are 391 Ser. XVIH rH 39 M Ser.XVITI This is my Beloved, Mat.n.19. iofli.14.1 j. z Tim- 1. 11. arc no wonders, if you confider how excellent Chrift is, what he hath done for us, and what he keeps for us in another world, that he will pre- ferve us to his heavenly kingdome, till he put us into pofleflion of that glorious condltioU that he hath purchafed. Let the hearts of men dwell upon the confideration ofthcfe things, and then you (hall fee that Gods children are rather to be blamed that they are no more careful!, watch- j full, and induftrious, then to be taxed that they x arefomuch. Our Saviour Chrift faid, Mat.n.x ip. Wifedome is juftified of all her children. | If you will make good thatyou are children of wifedome, you muft be able to juftifie the wife- dome of God every way, to juftifie your rea- dingjhearing, your communion of Saints, to ju- ftifie all the exercifes of Religion from an expe- rimentall tafte and fweecneffeof them (as the Church doth here) This is my Beloved. What fayes Icfhudh, this choice I have made, doe you what you will ic matters me not, but / and my houfe mil ferve the Lord. So Paul makes a volun- tary profeffion of his aflfe6Hon,#0w. 1.2. / am net A^amed §f the Goftell of lefm Chrift, let the Gof- pell be entertained in the world as it will,and let othess thinke of me as they will, that I am for- ward in the preaching of ir,I am not afhamed of; it,and good reafon he had not to be afliamed, for it is the power e/Godtofalvatiffl to all that heleevey yea the faving power to us, and have not I caufe to ftand in the defence of it 5 and fo he faith the ; 2 Tim. 1. 1 2 J know whom J have ieleeved,8cc. I am not This is my Belayed. not aftiamed to fuffer bonds for his fake. Though the world thought him a meane perfon, I will not be fcorned out of my Faith and Religion by fhallow empty pcrfons , that know not what Chrift and Religion meaneth. No, I hew whom I have beleeved, he is able to keep that that I have committed to him againfithat day. Let us therefore be able to juftifie from a judicious apprehenfion fweetoivine truths. You fee what juftifications there are of the Church oiCodiWherefere fhmld the Heathen fay , where is now their God f and Pfalme 42 .10. Oh it went to Davids heart, when they faid where is now their God i what is be- come of his God when he was left in trouble, as the Church here, and what doth (he anfwer? doth he let it goe with a qucftion * No fayes he, our God is in Heaven and hath done whatfoever he pleafed. And this juftification of Religion you may know by this figne, it is with the difertion of all difcaurfes oppofitet?o Religion whatfoever, he that juftifies the troth* he efteemes meanly of other courfes and difcourfes. Therefore in the next vcrfe the Church vilifies the Idols, our God is in Heaven, and doth whatfoever he plea- feth : the Idols are filver and gold,the workeof mens hands, they have eyes and fee nor, eares and heare not. And the more we juftifie Chrift, the more we will be againft Antichrift and his Religion, we may know the owning of the one J truth by the vilifying the other. Let us labour ' therefore to grow to fuch a convincing know- ledge 393 S E R .XVIII Pfal-MJ.J. The juftificati- on 01 religious endeavours U rvitb difertion of oppofite courfes. \ /^A *94 ■ ■ , JbisiswjBrfoyed. 5 s r.XVIII ledge of Chrift, the good things in him, and the vvayes of God, as wfc may be able to ftand out I againft all oppoiuion of the gates of hell what- foever. To grow ts And to this end proceed in the ftudy of ££ Sit Chrift,and to a deeper (enroll of him,and of the goo i things, toe excellencies and good things in him 5 that we mf grow in may fay zsMteah 7. Who is a God like to thee, admiration w , J J . r ' « . . .. *i ^ • i tbm. | that pardons imnes and iniquities: And asDavid^ P/i/.n^.Whoisa God like our God that hum- bleth himfelfe to behold the things done here below. m muflpray j\nc] de£r2 alfo to this purpofe the Spirit of Rwtiltitn* jiJevdattaiij that which iW pxzycsfor3Ephef.i. and (f^«j. that we may know that knowledge that is above all knowledge, the height, depth, and breadth of Gods love in Chrift. So fweetis jGod inthegreateft abafementsof his children, | I that he leaves fuchatafteinthe fouleof aChri- | ftian, that from thence he may be abb to fay, 1 this is my beloved, when his beloved fecmsnot to care for him. When the Church feemed to be i difrefpc&ed and neglected of Cbrift> yet fhe hycSyTbts is my Bd»vcd .and this ts my friend \o ye j daughunoflcrufalem, ifwiridm Shall rich men boaft of their riches^mail men :C:/ 1/ 1 x^it are in favour boaft ot- the favour of great per- : . **muO> fons? mill a man that ha h large poffcffions boaft and thinke himfdfe as good and as great as his eftateis i fli ill a bait miWeJ worldling be able to boaft? Why b saft ftchou hy idftOiv mighty man? Nay you (hah havc-tnalignan; fpitfted men ' boaft QV&ht VC'Z \0j\-i porticnin Chrift. Pfai. J 2.1. This is my Beloved. m i S BR. XVI 1 1 Pfal 4 7. tonciUd u tie be ft portion. boaft of their malignant deftru&ive power3 I can doe this and that mifchiefe,fhall a man boaft of mifchiefe that he is able to doe mifchiefe? and hath not a Chriftianmorecaufetoboaft in God and infalvacion t Lord fhioeonme fayes Davit/Jet me enjoy the 1 ight of thy countenance, and that (ball bring me more joy then they have, when their come and wine inert afah : know this,as begoesoninthefknePiahne;, that God accepts the righteous man. Therefore let us thinkc we have much more J That thrift caufeto boaft of Gpdandof Chriftin a fpiritu- all maner, then the worldling hach of die world. Is not God and Chrift our portion * and having Chrift^bave we not all things with Chrift * put cafe all things be tookefrom us, if a man have Chrift, he is rich though he have nothing clfejif , he have all without him, His plenty is (as a Fa- ther faith , and as it is in truth) beggery* But vvhofoever hath Chrift may thus rejoycewith David,The lot is fallen to me in pleafant places, yea I have a goodly heritage. Would ye have more then God in Chrift, a Ring with a Diamond very precious in it. Now the Daughters of leru- \falem hearing this large expreflion of afie&ion, aske, , Chap, re. Pfal; 1 5. 7. 3p6 Ser.xvhj Chap.. VI, I« Whither is thy Beloved gone, 0 thou faireft among women ? whither is thy Beloved turned afide that we mayjeeke him wtth thee ? Ere is another Queftion, the firft which the daughters of lerufalem aske \SiWhat is thy Beloved! Wher- upon the Church tooke occafion U to exprefle what her beloved was, upon her expreffion clofing op all with this generall , This is my Beloved, and this is my friend* ThatatifcoveA Then the fecond Queftion is, Whither is thy ZtldiPmuft\ Beloved gone ? One queftion begets another, and needs fa m a\ indeed it this queftion be well fatisfied what is Chrift above others, this will follow againe, where is he * how (hall I get him * how fhall I feeke him t what is the reafon this fecond quefti- on is feldome made •? Whither is he gene ? how flaS I get chrift ? Becaufe the former queftion, namely, What is Chrisl'M fo feldome made : For if we did once know what Chrift is, we would I be fure with the daughters of Jerusalem to aske whither is he gone, that we may feeke him with thee. We fee here is a growth in the defires of the Baughters of lerufalem, whence wee JtamToncehjnd- leame, led wm not out the word(I fay) f j mannaged> it is never without wondrous fuc- cefle. i. For in the courfe of reafon, what can I have I to fay, confidering the perfon who fpeaks is an l excellent perfon, he is wifer and holier then I, he takes to heart thefe things, and fliall not I affed that which thofe that have better parts and graces doe i 3- Then withall I fee no! onely excellent per- fonsdoe it, but I fee how earned they are, lure- ly there is forae matter in it 3 for perfons fo ho- j ly, fo wife, and gracious to be fo earneft , fure- ly either they are too blame5or I am too dull and too dead, but I have mod caufetofufpediroy lfclfe. _ * y 3* And to fee them carried with a fpirit of con- fidence, as if they were wei! enough advifed when they deliver this (this is mj-Beloved) in par- ticular, and then to (hut up all in general!, This is my Beloved \andthis is my friend: I fay3when there is grace and life in the heart, and earneftnefTe with confidence, this together with the explica- tion of the heavenly excellencies of Chrift,and j of Religion, it hath admirable fuccefFe, as here in the Church>thefairejl Among women >the daugh- ters of lerufalem, feeing the Church was fo ear- neft, confident and fo large in the explication of the excellencies of Chrift, fee how it works, it drawes out this Qncftion with refolution, they ... joyne Whither is thy Beloved gone* joync with the Church in feeking Chrift. Whi- \ tier is thy Beloved gone, O thou fair eft among wo- | men ? whither is thy Beloved turned aftde^ that we may feckehim with thee ? Whereby the way ob- ferve,asthe Church before doubles if, This is my Beloved.andthis ismyfiiend.-io they anfwer wich a double queftion, Whither is thy Beloved gone f whither is he turned afide, O thou fair eft among wo- men&c.Vtom this appellation note,If we would be happy inftruments to convert others, being conveited our fel ves, labour to be fuch as the world may thinketobe good and gracious* O thou fair eft among womerf:¥aivc in the robes of Chrift tooke out of his wardrobe :. All the beauty and orna- jmems that the Church hath, fhee hath from Chrift, let us labour to be fuch as the world may conceit are good perfons. We fay of Phyfitians, when the patient hatha good conceit of them the cure is halfe wroughtrSo the Do&rinc is half perfwaded, when there is a good conceit of the fpeaker. Againe, labour to be earncft. If wee would kindle others, we muft be warmed our felves : If we would make others weep, we muft weep our felves. Naturalifts could obferve this, the Church fpake this with large expr€ffions,indeed more then can be expreft. Let us labour to be deeply affe&ed with what we fpeake,and fpeake with confidence^ if we knew what we fpokcas the Apoftle lohn doth in the beginning of his Epiftle to bring others to be better perfwaded of his Dodrine : He affirroeth that which was D d from 401 S ir. XVI II How to he hap- py inftruments to convert others To be fuch as the world may thinfe to bee\ good and gra- cious. Tobeearnefl in tbofe things we would inforce upon others. 402 S BR. XVII I i lohn 1. 1. Whither is tkf Belmedgottd z Pet. 1. 16. from the beginning , which we have heard5 which we have feen with thefe our eyes, which we have looked uponv and thefe hands of ours have handled of the Word of Life he delivered lothem. For when we are confident from fpirituall ex- perience^ is wonderfull how wefhallbeinftru- ments of God to gaine upon others. So Peter, we followed not (fayes he) deceivable fables, when we opened unto you the power and com- ming of our Lord Iefus Chrift^but with our eyes wefawhisMajefty. Doe not thinke it belongs onely to theMi- niftery, there is an art of Conversion that be- longs to every one that is a growne Chriftian to win others. Whither ts thy Beloved gone 20 thou fair eft among women ? The next obfervation out of the words (be- caufe it is the efpcciall) which works upon the daughters of Ierufalem, is from the large explica- tion of Chrift. That which mojl of all firs up holy affeliions to fearch after Chrijl is the large explication of his ex- cellencies. Then be in love with the Miniftcry of the to Vu\njHvi '■ Gofpell, and the Communion of Saints, who »itb rbewwi-jhave their tongues and their hearts taught of fiery ef the Godto fpeake excellently, their tongues are as refined fitvcr , their hearts are enriched to in- creafethc communion of Saints. Marke this one excellency of that excclleat ordinance of God in Otftrv. word, thereby the exce fancy of Chrifi id fit firth. Prov.io 20, My Beloved is gone into his garden. in Chrift, whereof P/tul faith, Efhefa. To me is committed this excellent office to lay of en the unfear- chablc riches of Chrift , f uch riches as may draw you to wonder, fuch as eye hath never feenc,nor eare heard, nor hath entred into the heart of man to conceive, and fo to draw the affeftions of peo- ple after them. And becaufe it is the fpeciall office of the Mi- nifteiy to lay him open, to hold up the tapiftry, to unfold the hidden myftericsot Chrift,labour we therefore to be alway fpcaking fomewhat about Chrift or tending that way,when wefpeak of the Law, let it drive us to Chrift, when of Morall duties , to teach us to walke worthy of Chrift. Chrift > or fomewhat tending to Chrift fhould be our thcame and marke to ay me at. Therefore what fliall we judge of thofe that are hindcrcrs of this glorious ordinance of Chrift in the Gofpell, they are enemies of con- verfion, and of the calling of Gods people, ene- mies of their comfort : and what (hall wethinke of thofe wretched and miferable creatures, that like fdin are vagabonds, who wander and will i not {ubfliit themfelves to any ordinance meekly, 1 but keep themfelves out of this blefTed opportu- nity of hearing the excellencies of Chrift, which might draw their hearts to him : we are made for ever, if Chrift and we be one; if we have all the world without him it is nothing, if we have nothing in the world but Chrift, we are happy.Oh happy then when this match is made Dd 2 be- Ser. XVIII »Cor.f. That becaufe tie fyteiatt of' fee of tie mi- nifiery u to un- fold Chrift, j therefore aU our] difcour/e fhould. tend this way in\ fom[ortm 40 4 My Belorved is gone into bis garden. Ser. XVII I, between Chrift and the foule, the friends of the Bride and of Chrift,they laying open the unfear- chable riches of Chrift to the Spoufe, draw the affe&ion$,workfaitb,md fo bring the Bride and the Bridegroomc together. Thus farrc of the Qjeftion, now wee have the Churches anfwer to the daughters of Ierufa- km. I tjity Beloved is gone into his Gay den, to thc^j beds of Spices, to feed in the Gardens, and to gather Lillus. The Queftion was not for a bare fatisfa&ion, but from a defire the Church had to feek Chri 0 3 whither is thy beloved gone that wc may feeke him. It was not a curious queftion, but a queftion of inquifition tending to pra&ife. Many are in- quifitive, but when they know another mans meaning,itis all they defire : now I know your meaning will chey fay,bu* 1 mcane not to follow your counfell. The daughters ofierufalem had a more fincere intention, o then fair efl amrng wo- men ^whither is thy beloved turned afide , that rvemay feeke him with thee f wher eunto the Church an- fwercd, My Beloved is gone into his Garden to the beds of Jpices to feed in the Gardens, Whcxc we iee, a thin s i ^^e Church/ is nor fqucmifh, but dire&ly which may i«- anfwers to the queftion, for there is no envy in fiitdum be dt- fpirituall things, becaufe they may be divided vided alike to jn j^jum9 onc may have as rauch as another, and all alike. Envy is not in thofc things that are not divifible in other things, the more one hath, another \ That there ou?bt to be no envy in fpiritu- My Beloved is gone into his garden. another hath the leflTe. But there is no envy in graceand glory,becaufe all may fhatcalike^ther- fore here is no envy in the anfwer ; as if flae de- i nied i he daughters of Urufalem the enjoying of her beloved ; no if you will know (fayesfhe) I will tell you dire&ly whither my beloved is gone. My Beloved u gone into his Garden to the bed of (pices.tkc. God hath two gardens, the Church Catho- like is his garden, and every particular Church are gardens and beds of fpices, in regard that many Chriftians are fowne there that Chrifts foule delights in, as in fwect (pices. This was fpoken of before at large in chapter 5. 1. why the Church is called a garden being a fevered place from the waft : the Church is fevered from the wilderneffe of the world in Gods care and love, likewife hee tends and weeds his Church and gardenras for the waft of the world, he is content the wilderneffe fhould have barren plants : but he will not endure fuch in his gar- den ; therefore thofe that give themfel ves liberty to be naught in the Church of God, he will have a time to root them out : Trees that are not for fruit, (hall be for the fire^and above all other Trees their doome fhall be the heavieft that grow in Gods garden without fruit, that fig-tree fhallbecurfed. SerXVUI Luk.i$ The folly *»ij madnes of fuch who plead they Men are pleafed with anfwering the bill of ac- '! plnnof *gqJs cufation againft them thus,are we not baptized i \g*&* »biieft I and doe we not come to Church i &c. what doe Dd 3 you they Hie in aM propbanenefte. j \ 406 My Beloved is gone into bis garden. Hcb 6. Deut.31 3a That drift loo^sfor Li Ikes \ro plant them in Vu garden, de light in tbem3 an.l transport them into Heaven. SER.XVIJl'you make of us, yet they are abhommable fwearers and filthy in their lives. To fuch I fay, the more God hath life you up, and ho- : nouted you in the ufe of the mcanes, the more: juft (hall your damnation be, that you bring forth nothing but briers and bnmb!es , the grapes of Sodome, and the vine of Gomorrah : j heavy will the doome be ot many that live in j the Churches bofome, to whom it had b' en better to have been borne in America, in Tur- key) or in the mod barbarous parts in the world : they have a heavy account to make that have beene fuch ill proficients under aboundance of meanes, therefore it ought to be taken to heart. My Bdcvedls gone into his garden to the beds of, (pices jo feed fn the Gardens -and to gather Either. That is;having firft planted them Lillieshcre, to gather them, and to tranfport them out of the garden here, to the garden in Heaven, where there fhall be nothing but lillies.For the Church TmParadifef[0f God hath two Gardens or Paradifes fince the firft Paradife (whereof that was a refem- blancej the Paradife of the Church, and the Paradife of Heaven. As Chrift faith to the good theefe, thts day then Jhalt be with me in Paradife. Sothofe that are good plants in the Paradife of j the Church, they fhall be glorious plants alfo in the Paradife of Heaven : Wee muft notalvvay be here,we fhall change our foyle, and be taken into Heaven ; Bets gone into his Garden to gather Lillies. ChrU \ j And to gather LMieu chrijltans are compared to Lillies for their puri- ty and whitenefTe unfpottcd in juftification, and for their endeavours in fan&ity and holincflc, wherein alfo at length they fliali be wholly un- fpotted,it is the cn&iEphefli^ihzy are chofen too, to be holy without blame before him in love.God and Chrift looks u;: on them without blame, not as they are here defiled and fpotted, but as they intend by little and little to purge j and purifie themfelves by the Spirit that is in | therfl, that they may be altogether without blame. They are Lillies being cioathed with the white garments of Chrifts righteoufnefle, not having a naturall whitenefTe and purity : the whitenefTe and purity of Gods children is bor- rowed> all their beauty and garments are taken out of anothers wardrobe,the church is all-glori- ous within ; but fhe borrowes her glory, as the Mooneborrowes all her light from the Sun :the j Churches excellency is borrowed,it is her owne I but by gifr3but being once her owne it is her own 'forever The Church before was likened to a garden culled oat,an Eden, a Paradife : Now there you know were foure ftreames, fweet and goodly rivers which watered Paradife , the heads of which rivers were without it. So the Church of God, her graces are her owne, that is, the Spirit j of God comes through her nature, purgeth and \ purifiethit 5 but the fpringof thofe graces(as in Paradife)is out of her felfe. And then the Lilly is a tall goodly planvher- Dd 4 fore 407 Ser. XVIII 1. Iti&hatrejpeffs Chriftians are compared to Libies for puri- ty , •whitcntjfe, and untpQt* tednejfe. 2. \ BeCau/e it h a t&fiooouty pant. JL i 408 And to gather Litties% Dan.li.ii. Sir. XVIII forc thc Church is compared to them. Other men arc compared to thornes, not onely for a noxious, hurtfull quality in them, but for their bafeneflelikewife : Whatarethornes good for, but to cumber the ground , to eat out the heart of it,to hide fnakes, and for the fire. Wicked men arc not Lillies but thornes, they accbafe meane perfons. ^4ntiochus is faid to be a vile perfon though he were a King, becaufe he was a naugh- ty man. Wicked men though they be never fo great, being void of the grace of God are vile perfons , though wee rauft rcfpe& them in re- gard of their places ; yet as they are in their qualification , they are vile and bafe thornes 5 but the Church is not fo, bat as a Lilly among thornes , that is, among vile and abhominable perfons. vre x The Ufe is to comfort Gods children, they comfort Goto j have- an excellency and glory in them, which howfoever it is not from them, y cr it is theirs by gift and eternally theirs^therefore let them com- fort themfelves againft all the cenfurcs of finfull perfons, that labour totrample them underfoot, and thinke bafcly aad meanly of themes of the off-fcowring of the world. Let the unworthy world thinke of them as they will, they are Lil- lies in Gods efteem, and are fo indeed, glorious perfons that have thc Spirit of glory refting up- on them, and whom the world is not worthy of, though their glory be within ; therefore let us glory in ir, that God vouchfafeth faving grace to us above any other priviledge. Againe, children* 1 Per. 4. My Behaved is gone into bis garden. Againe, it comforts us in all our wants what- fbever that God will take care for us : Chrift ufeth this argument, God faith he, cloathcth the Lillies of the field with an excellent beauty, he cares even forthemeaneft plants,and will he not take care for you, 0 ye of little frith ? Doth he care for Lillies that are to day, and to morrow are caft into the oven,and (hall he not care for the Lillies of Paradife,the living Lilhes,thofe holy I reafcnable Lillies f undoubtedly he will. Our i Saviour Chrifts reafonis undcniable,hethat puts fuch a beauty upon the poorc plants that flourifh to day in the morning and wither before night, he that puts fuch a beauty upon the grafTe of the fields will he not put more excellency upon his children * will he not provide for them, feed them^f undoubtedly he will.Thus we have (hew- ed why Gods children in the Church of God 1 are compared to Lillies* 1 1$ gtther Lillies. | Chrift isfaid to gather thefe Lillies ,that is, he will gather them together, Chrift will not have his Lillies alone fcattered, though hec leaves , them oft alone for a while, yet he will gather \ them to Congregations and Churchesrthe name ! of a Church in the Original] is Ecclefta, it is no i thing but a company gathered out of the world. Doe \vethinkechatwe3ie Lillies by nature ? no wcarethornes and briers, God makeusLiUies, and then gathers us to other Lillies,th it one may ft rengthen another. The Spirit of God in his children is not a Spirit of feparation of Chrifti- ans 4°9 Ser. XVIII Vfi'%. Mat,5.i£# That Chi/Is Lillies JbaHnotl bee fcattered J but be will ga~ ther them fa- ther. ^* ->■ . 4l° ) lam my Beloveds \ beginning. Ssr.XVIII ans from Chriftians ; but a fpiritof reparation from the waft wild wildernefic of the world ; as we fay of fire, Congregat hmogcnea & difgrcgai heterogeneaM congregates all hemogenial things, ' as gold5which itgathers,but difgregatcs hctero- geniall things, conftimeth droffc : fo the Spirit of God fevers thorncs and gathers Lillies, gathers Chriftianstogetherinthe ChurchD and will ga- ther them for ever in Heaven. That tie ijfue] Thus we fee theanfwer of the Church to the tnwflZ daughters eflerufilemMM it was,with theocca- at up, though fion thereof: hiQaeftionofthe^v^^rj^//^^- fhtandduUat faie;n> whither is thy Beloved gone f fothacthe Church >vas beholding to the daughters of Jeru- salem for miniftring fuch a queftion to give her occafion to know better what her Beloved was : Indeed we many times gaineby weaker Chrifti- ans^good queftions, though from weake ones, rninifter futable anfwersrlt is a Greek Proverbe, that doubting begets plenty and abundance, for doubting at thefirft begets refolutionat laft. O that we could take occafion hence, tothinke of this, what excellent vertue is in the communion of Saints,when they meet about heavenly exer- cifes, what ableifing followes, whenthonghat ! the entry, their affe&ions may be flat and dull, yet they part not fo, Chrift heates and inflames their hearts to doe much good to one another. O thofe that fhall for ever live together in Heaven, fhould they not delight. to live more together on earth. THE totoww ; r^w^r?^^ w WOT w *y"< <^? The nineteenth Sermon* 411 Ser.XIX. Cant. VI. I L I am my Beloveds and my Beloved is mine* he fee- deth among the Littles . % Hcfe words arc a kind of trium- phant acclamation upon all the „_J former paffages5as it were the foot &§D i|#joftheSong;for when the Church §^5^*^ had fpoken formerly of her ill dealing with Chrift, and how he thereupon ab- fentcd himfelfe from herewith many other paffa- gcs,fhe (huts up at laft with this^/itf* my Beloveds andmy Beloved is mine. "Now (he begins to feele fbme comfort from Chrift, who had eftranged himfelfe from her, O (faith (he) notwithftanding all my fufferings, defertions,cr©{Tes5and the like, I ammy Bd&veds and my Beloved is mine. Words exprefiing the wondrous comfort, joy, and contentment, the Church now had in Chrift, having her heart in- flamed with love unto him, upon his munifc- fting of himfelfe to her foule, J am my Beloveds, andmy Beloved is mlne3 he feedeth among the Lit- lies. There .^_tt -fc^j>'.v>'.. 'v. 4*2 lam my Belo vecis Sbr.XIX. There is a mutuallintercourfeand viciflitude of claiming intereft betwixt Chrift and his Church, / am Chrifis.andchnfi is mine, I am wy Beloveds wdmy Beloved is mine From the dependante and order of the words, comming in after a deferdon for a while, ol> ferve, Obferv. That fflnft will not be long from his church. The ipiriruall defertions { for Takings as we ufe to call them) howfoever they be very irkefome to the Church ( that loves communion with jyby drift \ Chrift) and to a loving foule, to be deprived of tanwt u long the fence of her beloved ; yet-notwithfhnding abfent ftom lu tbcy a ^ blK c^on Chrift will nor be lone from Church. - . J~ . . . ~ ...° his Church, his love, and faerdefire will not lee him,they offer violence:why art thou abfent(fay they) why art thow fo farre off, and hideft thy felfe t lofefh may conccale himfelfe for a fpacc, | b« he will have much adoe fo to hold long, to be {heightened to his brethren, paffion will breakeout. So Chrift may feeme hard to be in- treated,and to crofl'e his owne fweet difpofition, as to the woman oi Canaan, but he will not long keep at this diftance, he is foone overcome, O woman great is thy Faith, have what thou wilt, when {he ftiove with him a little (as Faith is 3 (hiving grace)fee how fhe did win upon him«So; \hc\^4rigcllmd Jacob may ft rive for a while, but \ Jacob at the length proves JJraeU he prevailes; vvih God. So it is with the Chrifiian fouleardl Chrift, howfoever there be defertion (for caufes before mentioned) becaufe the Church wjs neg- ligent lammyEehyeds. ligenc (as we heare) and partly for the rime to come, that Chrift by his eftrangemeut might fweeten his comming againe, howfoever there may be ftrangenefle for a time, yet Chrift will returne againe to his Spoufe. The Ufe fliould be, notone!y/M.wherc there is the like cafe of theSpoufc all bu msanes v . -r, .« _. . , r t *■ r it-* tve mufi wait [ and Chrift, By mght on my bed I fought htm^ the Church fought Chrift not onely by day but by niohr, / {ought him whom my foule loved, though fhc* wanted him,yet her foul loved him conftant- Though a Chriftians foule have not prefent communion with Chrift, yet he may truly fay, mv foule loves him, becaufc ftie fecks hira dill- gently and conftandy in the ufc of all the means: So we fee the Church before my Text, cals him my beloved ftill, though fhe wanted commu- nion wirh him,well (he goes on,/ fought him, hut Tbu u the fu- J found him not, would the Church give over g^SJwiT *?* * no, then (he rifeth and goeth about the chrift. City* and about the ftreets, and feeks him whom her, lammy Beloveds. her foule loved, fceks him and will not give over. So I fought him (but I wanted the iflue of my feeking)I found him not, what comes upon that, The Watchmen goe about the City and find her, of whom, when by her o wne fceking fhe could not find Chrift, (he enquires, Saw you him whom my foule bveth i fhe enquires of the Watchmen, the guides of Gods people, who could not facisfie her fully, (he could not find her beloved, yet what doth fhe i fhe fhewes, Ver.%. It was but a little that fhe ftayed ; after fhe had ufed all means private and publikc,/# her bed> out of her bed,by the Watchmen and others ; yet (faith fhe) it was but a little that I was paft from them , fhe had nocananfwerprefently, thoughthe Watchmen gave her fome good counfell,it was not prefent- ly3 yet not long after. Chrift will exercife us a while with waitings was but a little that I faffed from them^ but I found him whom my foule loved. After all our fceking there muft be waiting, and then we fhall find him whom our foule loveth : perhaps we have ufed all meanes private and publike, and yet find not that comfort we looke for, O but wait a while, God hathalongtime waited for thee, be thou content to wait a while for him,we fhall not lofeby it; for it folio wes in the next verfe, after fhe had found him whom her foule loved,/ heldhim,! would not let him gae. So this is the iffue of defertions,they ftirre up di- ligence and fearchingin the ufe of meanes pri- vate and publike, and exercife patience to wait Gods leafure, who will not fuffer a gracious foule 4*5 Sbr.XIX. If God n>4'rt long for m, it is equity to wait for kim* 4*6 Jam my Beloyedsn Sbr.XIX. foulctofaileof itsexpe&ation,at length he will pfal,w*. fulfill the defires ofthemthatfearehim,andthis ' comes of their patience , grace growes greater and ftronger, / held him and would not let him goe nntill I h Ad brought him unto my mothers houfes. Thus you fee how the Spirit exprefTeth the fame truth in another ftate of the Church. I Compare place with place. To goe on, lam my Beloveds and my Beloved is mine. The words thcmfelvesare a paffionate expref- fion of long lookc for confolation. Affe&ions have eloquence of their owne beyond words; feare hath a proper expreflion,Iove vents it felfe in broken words, and fighes, delighting in a pe- culiar eloquence futable to the height and pitch of the affe&ion, that no words can reach unto,fo that here is more in the words breathed from j fuch an inflamed heart then in ordinary conftru- ftion can be pickt out (/ am my Beloveds foe.) comming from a full and large hearty exprefling the union and communion between Chriftand the Church (efpecially after a defertion) lam my Beloveds ^and my Beloved is mine. Firft(I fay)the union^/^.the union of perfons °* which is before all comfort and communion of graces, lam my Beloveds and my Beloved u mine > 1 Chritts perfon is ours, and our perfons are his ; for as it is in marriage, if the perfon of the hus- band be not the wives, his goods are not hers, nor his rides of honour 5 for thefc come all to her, becaufe his perfon is hers, he having pa/Ted over the right of his ownc body, and of his per- fon 1 That there mujl be union of pcrfom be- \ jore union and \ communion graceiwttb thrift. That from uni- on of perfons comes commu- fon to his wife, as flic hath parted over all the Ser.XIX. right of her felfe to her husband : fo it is in this myfticall marriage, that that intitlcs us to com- munion of graces is union of pcrfons between Chriftandhis Church, I ammy Beloveds >andmy Beloved him felfe is mine^knd indeed nothing clfe will content a Chriftians hearr, he would not care fo much for Heaven it felfe, if he had not Chrift there i the Sacrament, Word,and Com- forts,why doth he efteeme them i as they come from Chrift,and as they lead to Chrift ; it is but an adulterous and bafe affe&ion to love any thing fevered from Chrift. Now from this union of perfons comes a communion of all other things whatfoever, / am my Beloveds and my Beloved is mine : If Chrift nim of another himfelfe be.mine, then all is mine, what he hath rQl^r, done, what he hathfuffered is mine, the benefit of all is mine, what he hath is mine,his preroga- tives and priviledges to be the Son of God, and heireof Heaven,and the like, all is mine. Why i himfelfe is mine, union is the foundation of Icommunion.So it is here with theChurch, lam \my Beloveds i my perfon is his, my life is his, to glorifie him, and to lay it downe when he will, my goods are his, my reputation his, I am con- tent to facrifice all for him, I am his, all mine is his : fo you fee there is union and communion mutually between Chrift and his Church. The Originall and fpring hereof is Chrifts uniting j and communicating himfelfe to his Church firft, the fpring begins to the ftreame, what hath the E e ftreame I 4» 8 lam my Beloveds, \ t J 3*1.4.19. Sbr.XIX. ftreame orcifternein ic,but what is had from the fpring^tirft wc love him, becaufe he loved us fuft Jc was a true fpeech of ^Auguftine}^uicqmlove defcends, the father and the mother love the childe before the childe can love them, love indeed is of a fiery nature, onely h zre is the diflimilitude, fire afcends, love defcends, it is ftronger defcending from the greater to the leffe, then afcending up from the meaner to the greater,and that for this, why the mag- Amongft other reafons, B ecaufe the greater per- nanimity of the £on [0Oksuf en the lejfer as a pee ceofbi?nfelf ^feeshim- fnTovetoth felf in it,the father and mother fee themfeives in tejfa* their childe : fo God loves us more then we can love him, becaufe he fees his Image in us 5 nei- ther is there onely a priority of order, he loves us firft, and then we love him 5 but alfo of cau- fality, he is the caufe of our love, not by way of motive onely he loves us, and therefore from an ingenious fpirit we muft love him againe 5 but he gives ns his Spirit, circumcifeth our hearts to love him ; for all the motives or morall perfwafi- ons in the world without the Spirit cannot make us love, we are taught of God to love one ano- ther,our brethren whom we fee daily(faithP*«/) much more need wee be taught to love him whom wc never faw,fo that his love kindles ours by way of rcflcdion. Inthe New Covenant,God works both parts, his^ D:ut 30. j 1 Thef.4 9. That in the new Covenant God worfo I both parts. his ownc and our parts too, our love to him, our jfeareof hira,our faith in him, he works all, even as he fliewes his owne love to us. If God love us thus,what muft we doe * me- ditate upon his love, let our hearts be warmed with the confederation of it, let us bring them to that fire of his love, and then rhey wiilwaxe hot within us, and beg the Spirit, Lord thou haft promifed to give thy Spirit to them that aske it,and to circumcife our hearts to love thee, and to love one another, give thy holy Spirit as thou haft promifed. In a word >thcfe words, / am my Beloveds and 'my Beloved is mine, to joyne them both together, they imply a mutuall proprietty, Chrift hath a propriety in me, and I in Chrift,peculiar propri- ety5Chnft is mine,fo as I have none in the world fo mine -y whom have I in Heaven but Chrift ? and what is there in earth in comparifon of him? he is mine, and mine in a peculiar manner, and I am his in a peculiar manner, there is propriety with peculiarity. Then againe thefe words I am his, implies mutual] love, all is mutuall in them , mutuall propriety,mutual! peculiarity, and mutuall love, I love Chrift fo as Hove nothing elfe, there is nothing above him in my heart, as Chrift loves me more then any thing e!fe (faith the Church) and every Chriftiamhe loves all, and gives out- ward benefits to all, but to me hath given him- felfe, fo love I him. As the husband loves all in the family, his cattdl? and his fervants, but he Ee 2 gives Sbr.XIX. Hot» to have our hearts war- med with the love oj God- PUL39. Luk.n, That this con- fidence of the ihunh implies, I. Profrtcj?. 2. Love 3- familiarity* \ JS e a. XIX. gives himfelfe co his Spoufe. So Chrift is mine, himfelfe is mine, and my felfe am Chrifts, he hath my foule,my affe&ions, my body, and all, he hath a propriety in me, and a peculiarity in me, he hath my affe&ion and love to the utter- moft) as I have his, for there is anentercourfe in thefe words. Then againe,they imply mutuall familiarity, Chrift is familiar to my fouleand I to Chrift^he difcovers himfelfe to mc in the fecrec of his love, and I difcover my felfe to him in prayer and meditation, opening my foule to him upon all occafions. Gods children have a fpirir of prayer,whichisafpiritoffellow(hip, andtalkes (as it were) to God in Chrift 5 It is the language of a new borne Chriftian, he cries to his Father, I there is a kind of familiarity between him and his God in Chrift, who gives the entrance and \ accefletoGod, fo that where there is not a kind of familiarity in prayer and opening of the foule to Chrift upon all occafions,there is not this ho- ly communion. Thofe that are not given to prayer,they cannot in truth fpeake thefe words, as the Church doth here, Jam my Beloveds and my Beloved 1$ mine, for they imply fvveet fami- liarity. Then againc they imply mutuall likenefTe one to another , he is mine and I am his, the one is a glaffe to the other , Chrift fees himfelfe in me, I fee my felfe in him, for thisis theifllie of fpi- rituall love, efpecially that it breeds likenefTe and refemblance of the party loved in the foule that Mutuall 'Mpnes Audmy Belo ^ l^ Chrift care for my body, foule and falvauon^and ftoop to come from Heaven to fave me, and (hall I have no care for him and his glory^he hath left his truth and his Church be- hind htm, and fhall not I defend his truth and {land for the poore Church totheutmoft of my power againft all contrary power i (hall not I ftand for Religion? (hall it be all one to me,what opinions are held t fhall I pretend he cares for me, and (hall not I care for that I fliould care for •? Is ic not an honour to me that he hath mi- lled mee to care for any thing that he will be honoured by my care, Beloved it is an honour for us that we may fpeake a good word for Rcli- | gion, for Chrifts caufe, for his Church againft maligners and oppofers, and we fhall know one day that Chrift will be a rewarder of every good word : where this is faid in fincerity, that Chrift is mine and I am Chrifts>therewillbe this mutu- all care. Likewife there is implyedamutuall compla- cency in thefe words^by a complaceney,I meane a refting,contenting love, Chrift hath a compla- cency and refting in the Church,and the Church lutfa a fweec refting contentment in Chrift ; Chrift in us and we in him. A true Chriftian foul that hath yeelded up its confent to Chrift, when itisbarrenintheworld5vcxedand turmoiled, it can rely on this,I have yet aloving husband, yet i I have Chrift. Let I A mutuaH com- placency or re- fting love. Ll.il I And my Bebn>edis mine. W Let this put us upon a fearch into our felve s, what we retire too when we meet with affii&ios} thofe that have bruti(h and beaftiyfoules retire I to carnall contentments , to good fellowfliip, forget, befot , and fly away from themfelves, their owne confeiences, and thought of their owne trouble, whereas a foulethat hath any ac- quaintance with God in Chrift,orany intereft in- to Chrift, fo that it may fay, that Chrift is mine and I am Chrift s,therc will be contentment and reft in fuch afoule, whatfoever it meets with in the world. The laft thing implyed is courage, a branch of the former; fay all againft it whar they can, faith the refolved foulc, I will be Chrifts, here is courage with refolutionjagreeable hereto is that, //1.44.5. One fhall fay lam the Lords,and ano- ther fhail call himfelfe by the name of Iaceb^ano- ther fliall fubferibe and firname hiaifelfe by rhe name of Ifrael. Where there is not this refolu- tion in good caufes , there is not the Spirit of Chrift, there is no intereft unto Chrift,itis bur a delufion and felfe- flattery to fay I am Chrifts, when there is not refolution to ftand to Chrift: thefe words arc the expreflion of a refolved heart,Iam,and I will be Chrifts, Iamnotafha- medofmy bargaine, of the confent I have given him,I am and I will be his. You have the like in LMicah 4.5. All people will walke every one in the name of his god , they will refolve on that, aad we will walke in the name of the Lord our God for ever and ever : fo that Dd 4 where Sbr.XIX.i, what wejhwid, retire to and do in ajflitttQM* 7. Is courage in tnvnifig Chrifts caufe with refo lution , for the Church u re- [olUt9, Micih^f, J 1 4*4 lam my Beloveds, S b*. XIX. where thefe wotds are fpoken in truth, that I am Chrifts , there is necefTarily implyed , I will owne him. and his caufe for ever and | ever. He hath married me for ever and ever, there- | (ore if I hope to have intereft in him for com- fort for ever and ever, I muft be fure toyeeld my felfe to him for ever and ever, and ftand for his caufe in all oppofitions againft all enemies what- foever. Thefe and fuch like places in Scripture run paralell with this in the tcxt,Iammy Beloveds and my Beloved is wine, not onely holding in the perfon, but in the caufe of Chrift. Every man hopes his God will ftand for him againft the Dtvill whoaccufethus daily : If we will have Chrift to ftand for us, and to be an Advocate to plead our caufe (as he doth)in Heaven, we muft refolve to ftand for him againft all enemies, hc- retickes, fchifmatickes, perfecutors whatfoever, that we will walke in the name of our God, for ever and ever. gwft But w hen the cafe is not thus with us, and that neither we can feele comfort from Chrift, nor have this afTuranceof his love to us,what fhould we judge of fuch i Sol. Wc fhould not wonder to fee poorcfoulesdi- TU\ we Jbouid ftempered when they are in fpirituall defcrtions, "" 'ilfiempe/6 jConfidering how the Spoufe cannot endurethc inde/ertion. abfence of Chrift,it is out of love,therfore in the decpeft plunge (lie hath this in her mouth/*y Be- loved. Therefore let us not judge amiflfc of our felves or others, when we are impatient in this - kind. But And my Beloved is mm . _=. \ Butforamorefullanfwer, in want of feeling of the love of Chrift in regard of tbatmcafure .we would (for there is never altogether a want of feeling) there is fo nuxh as keeps from def- paire alway ;yet if we carry a conftant love to- wards him, mourne ro him and freke after him, as the Church hcrerlf the defire of our foules be after him, that we make after him in the ufe of meanes, and are willing tofpeake of him, as the Church here , feele or feele not wee are his, and hee will at length difcover himfelfe to us. Let fuch drooping fpirits confider, that as he will not be long from us, nor wholly : fo it fhall not be for our disadvantage that he reriresar all, his abfence at length will end in a fweetdifco- very of himfelfe more abundantly then before, he abfents himfelfe for our good., to make us more humble snd watchful! for the time to come, more pittifull to others, more to prize our former condition, tojuftifie the wayes of God moieftri\\\s rifing is for our good, he will caafc us to rife alfo, and afcend with him, and fit in heavenly places, judging the world, and the An- gels. We recover in this fecond what we loft in the firft Adam. This is a point of wondrous comfort, to (hew the 4^7 \ Ser.XIX. How Chrift comes to be our? • 1. By bii owne and hu Fathers gift, *« J By hk Spirit. j Constat ton. 428 Jam my Bdoyeds^ aCor.i.io. Vfet. Cmtntation Sb*. XIX. the riches of a Chriftian, his high eftate, that Chrift is his. ! And Chrift being ours, God the Father and the Holy Spirit, and all things elfe in the world, the rich promifes are ours 5 for in Chrift they are all made, and for him they (hall be performed, for indeed he is the chiefc promife of all him- felfe, and allare yea and Amen in him. Can we want Righteoufneflfe, while wee haveChrifts Righteoufneflc^is not his gsrment large enough forhimfelfe and us too i is not his obedience enough for us i (hall we need to patch it up with ourownerighteoufnefTec'heisours,thereforehis obedience is ours. And this fhall be a ground likewife of cemen- tation in our condition and ftate whatfoever, Chrift himfelfe is ours. In the dividing of all things fome men have wealth,honours, friends, and greatnefle, but not Chrift, nor the love of God in Chrift, and therefore they have nothing in mercy 5 but a Chriftian he harh Chrift him- felfe, Chrift is his by faith and by the Spirits witnefle^thereforc what if he want thofe appen- dencies,the lefler things,he hath the maine,what if he want a riverer,a ftreame, he hath the fpring, the ocean, him in whom all things are, and fliali he not be content * Put cafe a man be very co- vetor,s,yet God might fatisfic him.What fliould anxious thoughts difquiet us e when we have fuch bils * fuch obligations from him who is faithfulneffe it felfe, when a Chriftian cannot fay,honour,favour,or great pcrfors arc his 5 yet he And my Behaved is mine% he can fay, he hath that that is worth all, more then all, Chrift is his, O may fome fay , this is but a fpeculation Chrift is yours, a man may want and be in mife- ryforahhat?Noitisareality,Chriftisours,and all things clfe are ours, he that can command all things is mine, why then doe I want other things t bccaufe he fees 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 ofnothing,nay out of con- traries , were it not better for me to be without them. That you may the more fully feed on this comfort, ftudy the excellencies of Chrift in the Scripture, the riches and honour that he hath, the favour he is in wkh his Father, with the in- terceflion that he makes in Heaven, ftudy his mercy,goodneffe, offices, power,&c. and then come home to yourfelves, all this is mine, for he is mine, the love of God is mine, God loves him, and therefore he loves me, becaufe we are 1 both one, he loves me with the fame love that 1 he loves his Sonne* Thus we (hould makcufe of this, that Chrift is ours, I come to the fe- cond. I am my Beloveds. This is a fpeech of refleftion, fecond in na- ture, though firft in place and in difcovery to us. Sometimes we can know our owne love, when we feelc not fo much the love of Chrift, but Chrifts 4*9 Ser.XIX. ObieB. Anfw, Why Sometimes ■we iv ant out- 'ward thing? be- ing in Chrift, Vfi 3. Exhortation to ftudy the extel- lencyof Chrift. Ioh.17.uU. 1 I0I1.4, ipt \ 4S1 J am my Beloyeds, &ft Ser.XIX. Chrifts love mud be there firft, I am myBelo- veds. How r»e come How are we Chrifts Beloved i we are his, t^tarJarein firft Qf n b his Fathers gift j for God in his Cbrtft beloved. fl J ~. . p 7 , . I# eternall purpofe gave him tor us> and gives us to By hi* Fitters ' him, as it is in the excellent prayer,/^ 17. Fa- ther thine they were and thou gaveft them me. I had not them of my felfe firft, but thine they were before all worlds were, thou gaveft them me to redeemethcm,and my Commiffion doth not extend beyond thy gift 5 I die for allthofe that thou gaveft me, I fandlifie my felfe for them j chat they may be fanflified : fo we are Chrifts in ! his Fathers gift ; but thatis not although it be the chiefe fundamentall principall ground of all. For we are his likewife by Redemption,Chrift tooke our nature, that he might die for us to pur- ehafeus. We coft him deare, weareabloudy SpoufetoChriftasthatfroward woman wrong- fully faid to Mofcs, thou art a bloudy husband unto me:fo Chrift may without wrong fay to the Church, thouartaS.pcufeof bloudro me. We were indeed to be his Spoufe 5 but firft he muft win us by conqueft in regard of Satan, and then fatisfie juftice,wc were in fuch debt by fin,lying under Gods wrath, fo as till all debts were paid, we could not in the way of juftice be given as a Spoufe to Chrift, Nor is this all, but we are Chrifts by Mar- riage alfo, for whenhepurchafedus, and paid fo deare for us ; when he died and fatisfied di- vine By Redemption 3- By Marriage- And my Beloved is mine . i vine juftice, he did it with a purpofe to marry us to himfelfe, we have nothing to bring him but debt and mifery , yet he tooke upon him our nature to difcharge all, that he might marry us, and take us to himfelfc, fo we are his by Mar- riage. Then againe we are his by Confent, we have pafledour felvesover unto him, he hath given himfelfetous, and we have given our ft Ives to him backe againe. To come to foraeUfeof it, if we be Chrifts as Chrift is ours. Firft it is a point of wondrous comfort, God will not fuffer hisowne to want,he i^ worfe then an Infidelithat will fuffer his Family to perifh ; whenwc are once of Chrifts Family, and not only of his Family, but of his body, his Spoufe, can we think e he will fuffer us to want that which is needfully Then againe, as ic comforts us againft want, fo it likewifefenceth us againft all the accufati- ons of Satan, I am Chrifts, I am Chrifts, if he have any thing to fay, loe we may bid himgoe to Chrifblf the Creditor comes to the wife, (he is not lyable to pay her owne debts, but faith, goe to my husband : fo in all temptations learne hence , to fend Satan whether hee fhould be fent, when we cannot anfwerhim, fend him to Chrift. And for the time to come, what a ground of comfort is this, that we are Chrifts as well as he is ours 5 what a plea doth this put into our mouths for all things that are beneficiall to us, Lord 4?* Ser.XIX.! 4- F-y Confent. Vfe.i. Compilation a- g wehavetoft him, fay your diflblute prophane perfons. It W true they have loft him indeed, for he is not his owne, much lefle theirs any longer, but he is found to God, and himfelfe, and the Church. Thus wee fee what fprings from this,that Chriff 'is ours, and that weareChriftsbackeagun.Let us carry this with us even to deaf h, and if times fhould come that God fliould honour us by fer- ving himfelfe of us in our lives, if Chrift will have us fpend our bloud, confi Jer this, I am not mine owne in life nor death, and it is my happi- neffethat I am not mine owne $ for if I were mine owne, what fhoul^ I doe wkh my fclfcc'I fliould lofe my felfe as ZAdam did. It is therefore my happineffethat lam not mine owne, that I am not the worlds, that I am not the Devils, that none elfe hath to doe with me, to claime any in- tereft in me, but I am Chrifts, if I doe any thirg 1 for That it u aar exceeding bap- pines tb.it now "&e are not our 0'^nst And my Beloyedis mine. for others,it is for Chrifts fake. Remember this for thetimeto come, if there be any thingthac we will not pert with for Chrifts fake, it will be 1 ourbane,we (ball lofe Chrift and it too. If we will not fay with a perfeft fpirit I am his, my life, my credit, my perfon is his, any thing his, lookew'hat we will not give for him., at length we (hall lofe and part with it and him too. y\t -As fif -Ar iiff iir . -Af 'tif iAs -fa ~&s -\tr -\V ~& *$r i&f t$* The twentieth Sermon, Srr.XX. Cant. VI. II. I am my Beloveds, and my Beloved is mine^ he fee- dethamongthe Li Hies. He Church you fee here, though flaee ftood out a while againft all Chrifts invitation and knocking, yet at length (hee is brought to ?^^^ yeeld her felfe up wholly unto Chrift, and to renounce her felfe, which courfe God takes with moft, yea in a manner with all his people ere they goe out of this world, to lay all high things low, to beat downe every high thought and imagination which exalteth it felfe Ff 3 againft' 4j8 lammyBebyedsy \ a Cor. io. Luk. 14.1^* Reafom of fdfe heuwrSn SB*.XlxJagainfthim, that they may give them felves and 1 all they have to Chrift,if he call for ir, for he 1 that doth not fo is not worthy of Chrift,if we do not this at leaft in preparation of mind, let us not ownethenameof Chriftians, left weownethat which (hall further increafe and aggravate our condemnation , profeffing Religion one way, and yet alienating our minds to our luftsand pleaibres of the world another way^to have pe- culiar love fits of our owne diftind: from Chr. ft3 how (lands this with, law my Beloveds, andmy Beloved is mine Mow ftands it with thefelfe refig- nation that wasfpoken of before. Now this followes upon apprehenfion of reflation **| Chrift being ours, I am my Beloveds, becaufe my drift , being' BLivvedisminefr^. There are foure reafons whv terfaaded that " , n 1 • i_ c . y Chnft mutt be given to us, before we can give ourfelves tohimhythisfelferefignation. 1 # Became he is the chief e faring of all good affe- ^^jjWhich he rauft plant in us,loving us^cre we canlovc him,i Ioh 4.10,19. 2. Becaufe love de fiends, though it be of a fiery nature, yet in this it is contrary, for love de- fcends, whereas fire afeends, the fuperiourfirft ! loves the inferiour, Chrift muft defcend in his love to us> ere we can afcend to him in our affe- dions. 3. Becaufe our nature is fuch that we cannot love hnt where wee know our [elves to he loved firjl • therefore God is indulgent ro us herein, and thae we may love him he manifefts his love firft to us. ______ q.Bt. J And my Belwved is minek 4?9 f 10.33, 4. Becaufe naturally our /elves being confcious of S b k.XIX. guilt are fuff of fear cs from thence :fo that if the Joule be not ferfwaded firfi of chrifts lovey it runs away from him-tO* K^idam didfromGod.andas Peter from chrifly Depart from me for lam but a fwfulL man. So the foulc of every man would fay if firft ic were nor perfwaded of Gods love in Chrift, whoamongft us fhall dwell with the everlafting burning ; therefore to prevent that difpofition of foule, which would rife out of the fence of guilt and unworthineffe, God firft fpeakes to us in Chrift; at length faying unto our (oulcs, I am thy falvation, whereupon the foulc firft finding his love, loves him backe againe of whom it finds it I felfe fo much beloved, fo that our love is but a reflccSionofhis, I am my Beloveds ^becaufe my Be- loved is mine. It is with the Spirit of God, as with the fpi- rits in the foule and body of a man, there is a marriage betwix the body and foule, the fpirits joyne both together, being of a middle nature, for they have fomewhat fpirituall near the fule3 and fomewhat bodily neare the body ; therefore they come between the body and the foule, and are the inftruments thereof, whereby it works. So it is with the Spirit of God,, the fame Spirit thattels the foule that Chtift is ours, the fame Spirit makes up the match on our part,and gives us up to ChrifJ againe. Let this then be the tryall , that wee are Chrifts by the fpirituall Ecchoethat oVirfoules makes to that report which Chrift makes to Ff*4 our % •, i 44° lam my Bthyedsy Ser.XX. ourfoules, whether in promifes or in to&ru&i- ons. Vfe i. See hence likcwife the nature of Fairh ^ for of Lnftrucim. X\^^ZIC the wordsof Faith, as well as of love. That'atlha-h ^^C'i ^T^ tW0 t>ranc^e " G'0^ giveaS Well 3S: [a ioub cn> r -c as to rccciie thrift, [* to giie ua bacl;ca- gainetdCbrijt. take : Fa'.th receives Chiift, and fayes,Chrift is mine, and the fame Faith faith , 1 am Chrifts, againe. Indeed our fouksarc empty, fb that the maine woike of Faith is to bee an empty hand, CMendica manm (35 Luther cals if) a beg-' gershandto receive* but when it hath received, it gives backe againe,both our felves and all that we can doc^as 2 Cor. 8.5. The Churches of Ma cedorna gave themfelves, and then they gave their goods* Where Faith isv there will be a gi- ving of our felves and our goods, and(by a pro- porrion) our ftrength> wits and ail backe againe. ;Th;s difcovers a great deale of empty falfcj Faith in the- world ; for undoubtedly if it were true Faith, there would be a yeelding backe againe. That the And againe, thtfe words difcover the mutual I CkZtfcma* coherence of Iuftfication and Stultification, and mutual " cqu'U the dependance one upon another, I am my Belo- tervkw 0] p> ' veJSj and my Beloved is mint. Chrift is mine, his Unification righteoufnclic isjrune tor my juitincation, I am cloathed with Chrift, as it is, Rev. 12. JbeSpcUJe, there is chathedmththe Sunne, with the bearnes of Chrift^but is that all * No J am my Beloveds, lam Ghtittsithe/v is arcturne of F aith in S anclifi- catton, the hmz Spirit that witneffeth Chriltis ours, it fanftifiesand alters our difpofition, that • ^1 And my Belonged u minex 441 we can fay,I am Chrifts. Ic fei ves to infti u£t us j therefore in the necefTary connexion of thefei two, JufiijicAtion and S an ct if cation, sgainfttheS idle (lander of PapisJs, that finfuily traduce that I Do&rme,asifwewereSolifiieans,3sifwcfeve-! red luff cation from Sanc/if cation. No, we hold j here that whenfocver Chrift is ours, there is a J Spirit of Salification in us, to yccld all to Chrift, though this refignation be not prefently perfeih This likewife helps us (byway of DireGod doth not only bind himfelfetodoe thus and thus to us>hut binds us alfo to doe backe againe to him. So in the Communion we pro- mifeto lead a new life,renewing our Covenants and therefore we muft notthinke that all is well, when we have received our maker, though we continue in a fcandalous,fruitleffe courfe of life. No there is a promife in the Sacrament, the Scale of the Covenant of grace, to yccld up our felves Ses.XX. Vfi 3, A direction hot* to underft&nd the Covenant of, Grace. Inflanced in the Seafes of the Covenant. 44* Jam my Beloyeds, Church. Sbr.XIX. felvestoGod, to rcturnc to Chrift againc with our duty, then we come as we (hould doe, when we comethusdifpofed. This fordiredion,G¥j Beloved is mine^andjam my Beloveds. Vfe.4. To proceed, to make an Ufe of Comfort to For * comftrt to p00re doubting Chriftians, / am my Beloveds, is €hriftilns?Md the voice of the whole Church, that all ranks of to thsvhou i Chriftians (if they be true) may without pre- emption take up. I have not fo much Faith, fo much love, fo much grace,fo much patience, as another (faith a poore Chriftian) therefore 'am none of Chrifts 5 but wemuft know that Chrift hath in his Church of all ranks, and they are all his Spoufe, one as well as another,there is no ex- ception,thereisalittIe fpiritof emulation,and a fpiceof envy in Chriftians that are weaker, if they have not all that great meafure of grace which they fee in others, they fearethty have none at all, as if there were no Babes in Chrifts fchoole,as well as men,and growne perfons. Then againc, we fee here the nature of Faith in the whole Church, it is the fame that is in eve- ry particular, and the fame in every particular^ it is in the whole Church. The whole Church faith, I am my Beloveds, and my Beloved is mine, I appropriate him, there is a fpirit of appropri- ation in the whole, and there is fo in eachparti- Gal.*. cular.Every Chriftian may fay with Paul, I live by Faith in the Sonne of Godjhathath loved me and gave him/elf e for me, and with Thomas, my God mdmy Lord. The ground hereof is,becaufc they are all one in That tit nature of Faith u the fame in the whale Church as in every par- ticular member. in Chrift, and there is one and the fame Spirit in the whole Church and every particular Chrifti- amAs in pipes>though of different founds, yec there is the fame breath in them. So Chriftians may have different founds from the greater or letter ftrength of grace that is in the one and in theother, butall comes from rhe fame breach, the fame Spirit* The Spirit in the Bride faith come, the whole Church faith it, and every par- ticular Chriftian mud fay itjbecaufeasthe body is s&ed by one Spirit, and makes but one natu« rail body,though confifting of many pars wea- ker and Wronger. So fliould there be a harmony in this myfticall body a&ed by that one Spirit of Chrift, who fo regards all, as if there were but one,and regards every one fo, as he doth not for- get the whole, Siamnibm Attentm ut non detcn- tu4>8tc. Chrift foatrends to all, chat heis not de- tained from any particular, and he fo attends every particular that he is not reftrained from all, there is the fame love to all as to one, and to every one, as if there were no other, he fo loves each one,that every Chriftian may fay as well as the whole Church, Chrift is mine, and I am Chrifts. In thofe things that we call If0mogenia/I,thcve is the fame nature in each quantity as in the whole: As there is the fame nature in one drop of water as in the whole Oceania!! is water,and the fame refpeft of a fparke, and of all thf element of fie : fo Chrift beares the fame refpeft to the Church as to every particular, and to eve ry Ser.XIX. ncv.ai. 444 lam my Bclo veds, I Ser.XX. ry panfcultt as to the Church, Vfe 3 . To come to make an Ufe of Direc7ion,how to How to haw come tobe ableto fay this, lam my Beloveds and TiiftTfaynfth mJ Behvedis mine.Yox anfwer hereto take nonce the church, i in the fir ft place from the dependence, Chrift am rr.y Belo I. JVe mtift dwell intheconfidera tion tf Chrift s love to uc* Ioh.ij.i. ! Gal. 4.;* Iphil.j.ia. muft be firft ours before we can give our fclves to him, therefore we muft dwell in the confederation of Chrift s love,\his muft dired and leade our me- thod in this thing. Would we have our hearts to ; love Chrift, to truft in him>and to embrace him, why then thinke what is he to us * begin there, nay and what we are £ weake,and inourappre- henfion loft, then gcetoconfider his love, his conftant loveto his Church and children, whom he loves be loves to the end We muft warme our foules with the confederation of the loveof God in him to us, and this will ftirre up our Faith ro him backc zgalncForwe aremore fafeinthat he is cursjhen that we give our felves to him: we are more fafe in h is comprehending of us> then in our clawing and holdingof htm : As we fay of the mother and the childe both hold,but the fafety of the cbilde isthat the mother holds him : if drift once give hiwfelfeto us Joe will make good his ownepart alway, our fifety is more on his fide then on oars. If ever we have felt the loveof Chrift, we may comfort our fclves with rhe con ft ancy and perpetuity thereof, though perhaps we find not our aflfl&ions war- med to him at all times,nor alike^yet the ftrength ofa C hriftians comfort lyes in this, that firft, Chrift is mine, and then in the fecond place, that I amhts. Now(I fay)that we may be able to main- tain e _ . ... . — — — ■ ■ - — * And my Beloved h mine% ! 445 ( Ser.XX, 2. Dwell in tie consideration of our rmfery without thrift, and our necejjity tohavebim. taine this bit fled tradition of giving cur fel ves to Chrift. Let us dwell inthe confederation of his love tous5 and of the neccflry thatwehaveof 1 him, how miferable weave without him, poore, bcggerly3in bondage to the Devilljtherefore we mufthavehimto recover us out of debr, and to enrich us : For Chrifts love carries him forth not onely to pay all our debts for us,but to enrich us, I and it k a protecting, preferring love, till he brings \ us to Heaven his owne place, where we jhall ever he J with him. The confederation o£ thefe things wiil j warme our hearts, and for this purpofc ferves the Miniftery. We fhould therefore in the next place attend upon the Word, for this very end. Wherefore ferves the Mmiftery < Among manyothers,this is one maine end,f0 lay open the unfiarchable riches of Christ > therein you have fomething of Chrift unfolded,of his Natures, Offices, and benefits ! we have by him, Redemption yand jreedome , and 'a right to all things tn him, the excellencies of ano- I ther world; therefore attend upon the meanes of falvation , that we may know what riches we have in him,this will keep our affedtions clofe to Chrift.fo as to {zyjam his. And labour we alfo every day more and more to bring all our love to him, we fee in burning glaffes, where the beamesoftheSunnemeetin one, how forcible they are, becaufe there is an union of the bcames in a little point. Let it be o'jr j tQ hmg aff°U7 labour that all the beamesofour love may meet rOV€toC rtr in Chrift, that he may be as the Church faith, I our \ I IVe mufl dilU gently attend the miniji erp of ike Word, 4. Wtmujt labour evey day what we can to con j trail 3 draw and 448 lam my Beloveds, I I Joh. i.j. i Joh 5.13. The malm end of preach in «• I Joh, 1.7. Ser.XX. J as -to value our being in him, fo to be able upon ^ood grounds to fay, I am my Beloveds, and my Beloved is mine* Againe, let us labour to walke in the light of a fan&ificd knowledge to be attained by the Gof- pell 5 for2sitis5i Ichn 1.3. the end of all our f rea- ching is to ajfure chrifl to the joule, chat we may be able to fay without deceiving our owne foulcs, 1 am my Beloveds, and my Beloved is mine* All ;preaching(l fay)isforthisend,theterrourofthe \ Law and the difcovery of corruption is to drive us out of our fel ves to him, and then to provoke us to grow up into him more and more. There- fore faith lohn, t^All our preaching is that we may ! have fellow pip with the Father and the Sonne, and they with w : And what dorh he makean evi- dence of that fellowfhip, walking in the light, as he is light, ox elfe we are Jyars^he is bold in plaine tearmes to give us the lye3to fay we are Chrifts, and have communion with the Father and the Sonne,when yet we walke in darkneffe, in finnes \ againft confeier-ce, in wilful! ignorance 5 the ! darkneflfeof ancvilHife, we have no commu- nion with Chrift *, therefore if we will have communion with him, let us walke in the hghr, and labour to be lightfome in our underftan- dir gs^to have a great deale of knowledge, and> then to walke anfwerable to that light and revc-j iation that we have. Thofe that live in finnes againft: confcience3 and are friends to the dark-l I ncfle of ignorance>of an evill !ife,Oh they never ' I thinke of the fellowfhip with Chrifl: and with I God, >.*. God, thefe things are mecre riddles to them, they have no hope of them , or if any, their hope is in vaine, they barre themfelves of ever having comfortable communion with Chrift here, much leffe (hall they enjoy him hereafter in Heaven. Therefore labour every day more and more to grow rich in knowledge, to get light and to walke in that light ; to which end pray with the holy Apo(\.te,Ephef.i.Tha! yau may havetbe Spi- rit of Revelation, that excellent Spirit of God to revealethe things of God,that we may have the light difcovered to us. What a world of comfort hath aChriftian thitha^h light in him, and walks in that light, above another man , whether he live or dye, the light brings him into fellowftiip with the Father of lights: He that hath this light knowes his condition and his way, and whither hego- eth,when he dyeth he knowes in what condition he dyeth, and upon what grounds, The very light of naturciscomfortable,much more that of | grace, therefore labour to grow daily more and I more in the knowledge and obedience of the light. All profefforsofthe Gofpell are either fuch as are not Chri(ts,or fuch as are his 5 for fu ch as are not yet, that you may be provoked ro draw to fellowship with Chrift. Doe but confideryou are as branches cut off, that will wither and dve and becaft into the fire, unleffe you be grafted into the living ftocke, Chrift, you are as naked . Gg perfons Ser.XX. Tie exreHency' of a Ch/iftiari walling in di- liine light above others. A feriom ex- hortation for juch mho are not yet in Chrift . to came 11%. ■ - •• -* 4*0 Sbr.XX. JammyBeloyedSy i That in the i Iohn 1,9. Mrov.iS Mic « rule. Anfw. perfons in aftormenotcloathed with any rhino- to (hndagainft the ftorme of Gods wrath, lec this force you to get into Chrift. And next for encouragement confider, Chrift £■?£ ^fjOfferechhimfeifetoailmthe Gofpell, and that fiery offaeth fe the end of the Mmiftery to bring Chrift and bimfeijuntQaii our foules together, to m:ike a fpirituall marri- ; age, to lay open his riches and to draw you to him : If you confeffe your finncs he will ferp-K c them ,and you (hall have mercy, Herelieves°tlwfe that are wearied and heavy laden • and bids thofe come to him that are thirfty , Chrift came tofecke, mdto fave that which was loft, C hrift offers him- fclfe in mercy to the worft foule. Therefore if there be any that have lived in evill courfes,in former times confider that upon repentance all flnll be forgo ten, andasamift {tattered away andcaft into the bottonieof (he Sea. Chriftofrershimfelfetoyou3 thefearethc] times,thisisthehoureofgrace, now the water is (lining for you to enter : doe but enrertaine Chrift, and defire that he may be yours to rule you and guide yon,, and all will be well for the I time to come. i Doe not oh) eci I am a lothfome creature full cf re I hellions Chrift doth not 'watch with j w, hecaufc you arc good^ lut to make you good 5 C h< ift takes you nor wirhany dowry, all that he requires is'tocon- fc fTc your beggery and to cc me with em ptinefTe. Hetakes us not becaufe vveare clean,but becaufc' he will purge us, hetakes us in our bloud when- he he firft takes us. Lee none defpaire either for want of worth or of ftrength, Chrift feeth that for ftrength we are dead, and for worth we are | enemies; but he gives us both fpirkuall ftrength ! and worth, takes usneare tohimfelfc, and enri- jchethus. Let none therefore be difcouraged, it ■ is cur c ffice thus to lay open and offer the riches J of Chrift:If you will not come in, but love your j iinfull courfes more then Chrift, then yon pcrrifh in y< ur bloud, and we free our hands, and may free our foules from the guilt thereof ; therefore as you love your owre fou!cs,come in at length and ftand out no longer. And for thofc that have in fome meafure gi- ven themfelves up to Chrift, and can fay? He is mine and lA?nhis7 let them goe on with comfort and never be difcouraged for the infirmities that hang about them. For one part of Chrifts Of- fice is to purge his Church by his Spirit more and more Efbef.^.i^. not tocaft her away for her infirmities , but to wajh and cleagfe it more and mere till it be agloriom Sfoufe like himjelfe : For if the husband will by the bond of nature,- beare with the infirmities of the wife (as the weaker vefteli) doth not Chrift bind himfelfe j by that which he accounts us bound ? Is there ; more love, and mercy, and pitty in us tothofe ! that we take neare us, then there is in Chrift to us + What a moftblafphemous thought were this to conceive fo < Oncly let us take heed of being in league with finne, for we cannot give our (oules to Chrift , and to finfull courfes too ; G(> 2 Chrift Ser.XX. Ezzk,}6, Bph 5.27, xhortafton t& them that have given them, '• /elves to Chrift 1 4^ Se&.XX. I ammy Beloveds, Chrift will allow of no bigamy or double mar- riage where hehach any thing to doe, we mufl: have (ingle hearts, refolving chough I fall, yec I purpofc to pleafc Chrift>and to goe on in a good convcrfation j and if our hearts tell usfo, daily infirmities ought not to difcourage us, we have helps enough for thele. Firft, Chrift bids us aske forgiveneffe, and then we have the mercy of Chrift to beare with weaker veflels, then his Advocation^ he is now in Heaven to plead for iioh.2.2. us,if we were perfeft we needed not that office: j Let none bediicouraged therefore, but Ictus la- That to fjffer bour more and more, that we may be able to and to fault- comprchcncj in fome meafure the love of Chrift, t ate an dunes, -..£,,-,■■. rr r i i r> me Jbouid ia- fo will all duties come ofr iweetly and eauly, bow more and an(j then wee (hall be inabled to fuffer aril Zl/cli^ thtngs,not onely willingly, but cheerfully, and, ;rejoyce in them. Love isof the nature of fire, j Which as it fevereth and confumeth all that is oppofi:e,all droffeanddregs,and diffolvescold- nefleifo it quickens and makes 3&ive and lively, it hath a kind of conftraining force, a fweet vio- lcncefas the ApoT le faith ) the love of chrift con- \ (traiwth,* Cor \^.z 4. 1 Let a man chat loves the Lord Iefus Chrift in fincerity, be called to part with his life, he will yeeld it as a facrifice with comfort. Come what will, all is welcome when we are inflamed with the love of Chrift, and the more we fuffer, the more we find his love ; for he referves the ma- nifeftation of his love moft for times of Offe- ring, and the more we find the manifeftation of his his lovc,the move \vc love him backeagaine/and rcjoyce in ftffering for him , that wee Jove fo, whether they be duties of obedience, a&ive or pa ffive, doing or fufrering, all comes off with abundance of checrfulneffe and eafe, where the loveofChiift is5 that the fotile can fay, I am my Beloveds, and my Beloved is mine, nothing in the world is able to make fuch a foule miierabie. It folio wes, He fiedeth among the Li Hies, The Church here fhewes where Chrift heds. But the queftion is, Whether it he thei_j feeding of the Church and People that is here meant, or whether he feeds himfelfe. For anfwer,he b©th feeds his Church among the Lillies, and de- lights himfelfe to be there ; the one followes the other, efpecially it is meant of rhe Church, thofe that are his, he feeds them among the Lillies. How. Lillies are fuch kind of flowers as require a great deale of nourifhment,and grow be ft in val- I lies and fat ground; therefore when flie faith, he feeds among the Lillies, the meaning i^he feeds his church and 'people in fat pa ft [ure -, as fheepin fuch grounds zs arefweet and fruitful!, (uch are his holy Word , and the Communion of Saints, thefe are efpecially the paftures wherin he feeds his Church. The holy truths of God arc the food of the foule, whereby it ischeiifhedand nourifhed up to life everlafting. This whole Bookeisakind of Paftorall (to undeiftandthe Gg 3 Word SeiuXX. 8»s& Anfrr, What meant by Ctri/h feedtig among the Lil- lies 4<*4 SebuXX. He feedetb among the Littiss% Cant,i,7, Word a little better) a Song of a Beloved con- cerning a Belovedjthcrefore Chriftin many pla- ces of this Booke,. he takes upon him t he tcrme and carriage (as it were) of a loving ShepheardJ who labours to find out for his (he ep the fatted, | fruitfulleft, bed and fweereft pa(iures> that chey may grow up as Calves of the iiail > as it is CM duchy 4.2. that they may grow and be well ! liking. J. You have (to give light to this place) a phrafe fomewhat like to this, where he followes the point more at hrgc^ant. 1 .7. the Church there prayes to Chri^TeH 9ne,0 theu whom my fottle lo- veth > where theu feedest , where theu makefl thy flocks to reH at noone. Thofe that are comming up in the Church, defire to know with whom they may joy ne, and what truths they may embrace. Tell me where thou feedett^ and where thou makes? thy flecks to rest at neone $ that is,in the greareft heate and ftorme of per fecution,as at noone day the Sunne is horteft: J7*? why fhouldl he as one that turnes afide by the flocks of thy companions f that is, by thofe \ hat arc not true friends^ that arefalfe (hepheards, why fhould I bedrawneaway by them^I defire to feed where thou fcedeft among thy theep. Why (hould I be as one that turnes* afide by the flocks ofthofc that are Emulators to thee^as Antichrift is to Chrift.Thus the Church puts forrhto Chrift, whereunto Chrift replyesr vei fe SJf thou kaow not-, O thou fair eft among wo- men>goe thy way forth by the foot fiefs of the flocks ', and feed thy Kids be fides the (hepheards tents 3 thatl is,1 He fee deth among the Lillies, 4<*5 is^ifthou know not, goethy way forth, get thee ourof thy felfe, out of the woild,outof thy for- mer courfe, put thy felfe forward, ftay not com- plaining,goeon, put thy felfe to endeavour, goej thy way forth, whither { in the footfteps of the flecks, fee the fteps of Chnftians in the beft times of the Church in former times, tread in the fteps of thofe th^t lived in the beft ages of the Church ^ fed thy kids, thy Chriftians, hefiles the Sbefheards tents. ,ihcbt\k Shcpheards* Marke where the Apoitles and Prophets feed their fheep,there feed thousand marke the footfteps of the flock chat have lived in the beft times 5 for of all times fince the Apoftles and Prophets, we muftfollowthofe Virgin bedtimes. All Chur- ches are fo far true Churches as they have Con- fanguinity wifh the Primitive, Apoftolicall and Prophetical! Churches. Therefore we are now togoe out by the footfteps oftheflickeMzxVt the footfteps of former Chri- fcms^Abraham Mofes, and David, and in Chrifts time3of /fl^Prtey, and the reft, bltflTed Saints, walkeas they walked, goe their way, and feed your f elves by the Jhep hear ds tents: matin the fhep- heards where they have their tents. So thtfe woids have reference to the PropheticaU, efpeci- ally to the Evangelicall times, whereumo we muft conformeour felves,forthe latter times are Apoftate times. After a cerraine {eafon the Church kept not her purity, which the Scrip- tures foretold direftly, that we (hsuldnot take fcandall at it,the Church did fall to a kind of ad- Gg 4 miration Sbr.XX. 466 Shjl.XX. i Thn.4. He feedetb among the LilliesJ \ miration of Anticbtift, and embraced do&rines of devils 1 therefore now we mint not follow thel'e companies that lead into by-paths, contra- ry to the Apoftolicall wayes , but fee wherein our Church agrees with the Apoftolicall Chur- ches and truth, and embrace no truth for the food 01 our foules, but that we find in the Gof- pell.For Antichrift feeds his flocke with winde, ! and with poyfon, and with empty things. For what hath been thefoocjjn Popery < fweet and goodly titles,as if they f oore foules had the beft Paftors in the world,when as they adminifter to them nothing but that which will bethe baneof their foules,full of poifon and fraud. This is fpo- ken to unfold that place which gives light to this, fpoken of the paftorall care of Chrift,A* \ feeds his flocke among the L'tUies^ plentifully and jfweetly. From hence may be briefly obferved, 1 firft, Gbferv. I That Chri ft feeds as well as breeds > tut we need And we haveneed of feeding,as well nsbree- jeeding *mU^ thatis,build up ihrifttlnlfy. % thy children, and goe on with the worke begun in them. We have need to be fed after we are ;bred,and Ghrift(anfwerable to our exigence and nece(fity) he feeds as well as breeds, and that Word which is the feed to beget us , is that which feeds too. What is the feed of the new Birth^the Word of God,the holy promifes they are the feed, the Spirit mingling with them, whereby a Chriftianisborne,and being borne is, chcrifhed and bredttherefore^/ new bcrne Babes, \ frith1 i Pet.l.ijt He feedetb among the Lillies. 467 Ser.XX. faith the Apoftle,i Pet.2.1. defirethe fwceremilke of the Wordy that you may grow thereby .So that the fame thing is both the feed of a Chriflian, and that which breeds him, the blefTed truth and! promifesof God. j if you aske, why we mufl grow up and hefedS^eft. fill? I Doe but aske your owne foules, whether Anfo* there be not a perpetuail renewing of coriup- te££ * lQ ^^ regarded that turne off all with a c$m- nat-jig with fendium in Religion, tulh ir wee know that we God.?*dt}Zl*\ muff love God above all, and our neighbour as our [elves, and that Chrift dyed for all,we know enough, more then we can pradife, they thinke thefe comptndwms will ferve the turne,as if there werenotaneceffiry of growing (till furtherand further in diftinS knowledge. Alas the foule needs to be fed continually, it will dagger elfe and be unfufficient to ftand againft temptation, or to performe duties. A fecondgenerall point our of the text is this, That as Christ feedeth fltllhis flocke and people , fo he feeds them fully ^ plentifully, and fveetly among the Li Hies. There are favmg truths enough, there is an All-fufficiencyin theBookeof God, what need we go out ro mans inventions, feeing there is a fulncfleand All-fuflSciency of truth there. Whatfoever is not in that is winde, or poifon, 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 poore foules then t and what doe thofe remaining in Popery feed on * upon ftonesCas it were, ) 1 here was~a drcameof an holy man in thofe times (di-j vers hundred yeares agone) that he faw one ha-! ving a deale of manchet to feed on, and yet all the whilepoore wretch he fed on ftones. What folly and mifery is this, when there are delicate things to feed on, to gnaw upon ftones t and what He feedeth among the Lidies. what is all the (choole learning almoft (except one or two that had better fpirits then the reft) but a gnawing upon ftones, barren diftin&ions, empty things* that had no fubftance in them i they had the Scriptures (though they were loc- ked up in Latine , an unknowne tongue ) they hadthefweetpafturesof Chrifl to feed on, and yet all this while they fed (as ic were) on ttones. This fhottldjhew us likewifeour ewnebleffedneffe^ that live in theft times wherein the Jlreames of the GoJpeS run abundantly, fweetly , and fleafantly. There is a fulnefle among us (even in the fpirits ofthe worft fort) there is a fulnefle almoftto loa- thing of that heavenly Mannah^but thofe foules who ever were acquainted with the neceflSty of it rather find a want then a fulnefle, and ftill de- fire to grow up to a further defire, that as they have plentifull meanes? fo they may have plenti- ful affe&ions after,and ftrength by thofe means: let us know our owne happincfle in thefe times Is ic not a comfort to know where to feed and to have paftures to goe to without fufpition of poi* fon i that we may feed our felves with comforts fully without feare of bane, or noifome ming- ling of filoquintida in the pot, which would dif- relifh all the reft * to know that there arc truths that we may feedonfafely, This the Church in ,the former phccCant,: ,6^y. accounted a great priviledge, oh [hew me where thoufeedefl at noone. Inthegreateft heate of perfection, that I may feed among them : fo then it is a great priviledge to 4$9 Ser.XX. Our hafpnejfe to be borne un* der fuch plenty oj tyiritualfood, li 4; He feedetb among the Lillies, Sb r.XX. to know whereto feed, and To to be cfteemed, that therby we may be (lined up to be thankfull for our ovvne good, and to improve thefe privi- ledges to our foules comfort. Bat the fecond branch that muft be tou- O^/er^. \ ched a little, is> Thdt there is fulne(fe no where but in Gods boufe, and thdt there and there onely ps thdt ■which fdtujieth the fide with fatneffe and fweet- nejse. That the re- Nay not onely the Frcmifes hut the very rebukes bukes of scrip- of Scripture are fweet, the rebukes of a fricnd,they t we arefaeet. feed the foule, for we have many corruptions which hinder our Communion with God, fo that a Chriftian delights to have his corruptions rebuked jfor he knowes if he leave them, he fhali grow into further Communion with Chrift, wherein ftands his happineflTe in this world, and ,the fulntfleof his happineflTe in the world to come. Ifthisbefo, let us know then, that when we come to Religion we lofe not the fwectnefle of our lives,but onely translate them to a fane more excellent and better condition. Perhaps we feed before upon vaine Auchors,upon(asit wete)gra- vcll, vaine company, but now we have our de- light (and perhaps find more pleafure) in better ! things,in ftead of that which kd our idle fancie (vaine Treatifes and the like) now wee have holy truths to delight our foule. Beleeve ity a Chriftian never knowes what comfort is topurpofetill he be downc-nghtandfincere in Religion. Therfore ^Aujlin faith of hirafelfe, Lord l have wanted thy He feedetb among the LiMes. 47 » fweetnefe ever long J jee all my former life ("that I thought had fueh f weetneflTe in irj was nothing at all but hushes >empty things ^now I know where fweet neffe is, it is w the Word and Truth. Therefore let us not misconceive of Religion, as of a mopifh and dull thing,vvhcrein we muftlofeal! comfort, if we give our feWes over to die ftudy thereof 5 muft we fo^muft we lofcour comfort ? N.iy^we have no comfort till we be religious indeed 5 Chrift feeds not his among thorncs and bryars and (linking weeds, but among Lilhesjdoft thou thinke hee feeds thee among unfavoury, harfti, fretting, galling things t No, he feeds among Lil- lies. Therefore when thou commefi to Religion, thinke that thou commefi: to comfort, to refrefti thy foule, let us make ufe of this for our foules comfort to make us in love more with the waies of Chrift. Now to feale this further, fee what the Scrip, ture faith in fome paralell places, Pfal 23. The I Lord is my Shepheard, and what is the ufe that Da- vid prefently makes hereof:' Why yl fhall want no thing, he will feed me plentifully & abundantly, the whole Vfalme is nothing but a commenting upon that word, the Lord is my Shef 'heard, how doth he performethedutyofafhepheard i He makes me to lye downe in greene paflures, and leads me by the Hid waters , k isnotonely meant of the body, but of the foule chiefly, he relioreth mj\ foule, that is, when my foule languiflieth and is ready to faint, he reftores it, and gives me as it were anew foule^c refrefheth it. We fay recre- ation Ser.XX. Hon Cbrifi the true Skepbeard feeds, ujurtbsr explained* j±x a \y, 47* He feedetb among the Lillies, s r.XX. arion is the creating of a thing anew : fo here- ftoresmy foule, hegivesrtie my fouleanew wirh frefh comforts : Thus the blcfled Shepheard I doth,andhow r Becaufe, he feeds among the Ltl- /r«,thcpromifesofthcGofpc!l ; then he doth ; not only doe good to the body a^d foul? 5 hut he j guides all our wayes,all our goings out, He leads \ us in the paths of Right eoufnejfe^nd whyfbecaufe j Idefeivefomuchat his hands. No, for his ovvne i name fake, becaufe he hath a love ro me, be- j caufe he hath purchafcd me with his bloud,and I given his life for his (licep, hath bought me fo deare,though there be no worth in me. He goes on , though / rvalke through all temptations and troubles, which are as the valley of the Jhadow of death, that is, where there is nothing but difcon- folation and mifery ; yet I will f tare none r//, thou i with thy rod and ftajfe dofl comfort me, If I, as a wandring {beep, venture to goe out of the way, thou out of thy care being a fweet and loving Shepheard wilt pull me in with thy hookeand ftaffeagaine, he hath not careonely to feed us, but to governe us alfo. What a fweet Shepheard and Saviour have we in covenant rh: t deales thus with us«? and fo he proceeds thou wilt fre- farc my table in the frefence of mine enemies, and for the time to come he promileth himfelfe as much thac God as he hath been a Shepheard, (for the prefent) to provide all things neceiTary ;for body and foule and guidance, fo fuiely the goodncfle of the Lord (hall follow me ailrhe dayes of my life, for he is a perpctuall Shep- heard, Hefeedetk among the Liliie*. heard, he will not leave us till he hath brought us to Heaven. Thus we fee in this place the fwtet careof Chrift. The like place you have, I fa. to it. .He flail: feed his foe he like a S hep heard, he Jh all gather the I Lambs with his armes, and carry them in Ins bofome, and flail gently leadthoje that are with young : So he leads them into the pafturcs and feeds them plentifully and fwettly, not onely with fweet things, bin with a tender care, which is fwee:er As a Shepheard he takes into his bofome the pooie lambsthat cannot walkethemfelves, and the flicep that are heavy with young, he cares for them^ he gently leads them that are poore, wcake Chtiltians that ftruggle and conflid with many temptations and corruptions, Cbriit hath atender care of them, he carries them (as it were) in his bofome and in his amies, and leads them gently ; for indeed all Chriftsflieep areweake, every one hath fomewhat tocom- plaine of, therefore he hath a tender care, he feeds them tenderly and fvveetly, or elfc they might pcrifh. Another place (notable for this purpofe) fee £^£.34.14. wherein you have the fame me- taphor from a loving Shepheard 5 and it is but a comment upon the Text 5 therefore being pa- ralell places they may help our memories:/ will feed them in good panares upon the high moun- tainsof ifrael, there flail their fold be, there flail they lyein agocd field jn a f at p aft tire, I will feed my \flocke and caufe them to lye downe, faith the Lord \ God, 471 I 1 SexuXX. \ 474 — ■ He feedeth among the Litiies. r.XX. God, I will feeke that which is lofl, andlring backe that which was driven aand (lren?thenthat which isficke, \ ' and dejlroy the fat and the jlrong.and feed them with judgement, Thofe that arc Chrifts true fheep have fomewhat to comphine of,either they are ficlec, or broken, or driven away., fomewhat is am:/Te \ or other :, but Chrifts care prevented! ai! the Re- certifies of his (beep, he hath a fie falvefqr all their fores : And (to apply this to the bufinefft in hand) doth not Chi ill feed us among the Lil- iies^doth he not now hed us with his own body and blond in the Sacrament t would you have better food * My bod) is meat indced,and xmy blond is drinke indeed, that is,itis the only meat ( with j an Emphafis) theonely meat and drinke that our foules could feed upon, God gave his Sonne to death to (bed his bloud for my finncs. What would become of the hunger- bitten , thirfly [ foule that is ftung with Satan and histemptati- : ons5were it not for the blond of Chrift to quench j our third and the body of Chrift given by the Father to death for (inhere it notthit the foule could thinke upon this,where were the comfort of the foule ? All this is reprefented to us here in the Sacrament, we feed on the body and bloud of Chrift fpiritually, and are refreflied thereby, as verily as our bodies are refrefhed with the! bread and wine. For God doth not feed us with ! empty fymbols and reprefentations, but with things themfelves, that the foule which comes prepared by Faith,is partaker of Chrift crucifi- ed. He feedeth among the LiOies, ed, and is Unit to him though now in Heavens there is as fure sn union and communion be- tween Chrift and the Chriftian Joule, asthereis between the food and the body when it is once digefted. Therefore let us come to this b!e(Ted, to this fweet food of our foulcs with hungry appetites, and thankful! hearts that God hath given us the beft comforts of his Word, and fed us with the fweet comfort of the Sacraments, asaSealeof the Word. We fhould even fpend our lives much in thankfulnefte to God for this,that he will feed us fo fwectly>that thinks nothing is good enough for our food, but his owne felfe with his owne gracious Word and Truth. Thus we fhould be very thankful] unto God, and now at this time labour to get hungry appetites fit for thisblcfTed food to receive it, • How flail we doe that ? Thinkc ferioufly of the former part of thy life,and this weeke pad : For Chrift(the food of the foule) relifheth well with the fowre herbs of Repentance. Let us ftir up in our hearts Repen- tance for our finncs,and forrow in the confidera- tion of our owne corrupt nature and life, and when we have felt our corruptions, and have the fenfeofour want, then Chrift will be fweet to us,the PAfcball Lamb was to be eaten with fowre herbs, fo Chrift our PaflTeover mufc be eaten with Repentance. Then withaFl there muft be purging, there are many things which clog the ftomacke, come Hh not 47* Ser.XX. How to get hungry appe- tites to the Sa- crament. I. To thinhyt fai- oujly of foimtr and prejent (ins* 3, There muft be purgirg. im-r \ 472 He feedeth among the Littei. lira i.iii 1 Pen. 1. Catfi tot the neccjfuy of $i« titMUftrtngtb, Sbr.XX. |not with worldly, wicked, malicious affe<5Hons which puffe vp the foule, but lay afidc (as the Apoftle wifheth) aUgmle>maUceand (uper fruit yy empty the foule of all finne and prepoffefling thoughts or affe&ions. And then confiderthe neceffity of fpirituall ftrcngth,that we have need to grow up more and more in Chriftianity, to be feeding ftill,we have need of ftrong Faith and ftrong aflurance that Chrift is ours, and that we arc his. Let us often I frequent this ordinance, and come prepared as I wc (hould,and we (hall find Chtift making good his owne ordinance in his owne beft time : fo as we (hall be able to fay in truth of heart experimentally and feeling- ly with the Charch;c^/^ Be- loved is mine and I am htsK hee feedeth among the Lillies. * * * FIJ^IS, AN ALPHABET ICALL Index of the Speciall points contained in this Booh. \ ' AtcnfMions% Ccu fat ions of Satan, how to anfwer them, Actions, ABions holy, rightly perfor- med bring increafe cr ftrength and comfort, P«2C5 ABions of Chrift all precious, p. 3 66 Ajfetlions, Our Ajfetlions ought not to cleave to bafe things, p.$9 Ajfetlions are like their ob- jects, f.6o Ajfetlions of Chriftians are in drifts Government, p.255 Afjetlion where it is in truth, it will difcovcr it felfeby out- ward expre(Ti«ns, p. 260 True AjfetHons areferious in the things ofGod, /.203 jffe&ions Chrift the beft ob- ject for them to be fpent on, Afflictions. Afflictions a figne of Chrifts jlove, p.i5>^ Afflictions are a meanes to make us prize Chrift, therefore we are not to murmure at them, p.348 Chrift never more neare his Church then when it is in Af- fliclion, ; ^43 3 Swceteft communion with H h a Chrift The Index. I Chrift is under the greateft Af- \ \ftitlions, ibid, Alphonfus. A ftory or' King Alphonfus, *Ap petite. Appetite how ro be procured to Chrift and fpirituall things, p-77,78. Acknowledge, We (Tiould as well Acknow- ledge that which is sood in us as that which is eyill, lApoftatiz.*, fpect to God and not to man wil arrne us againft all difcourage- ments, p.226 Chrift. Chrifts prefence is more and moredefired, where there is true grace, p. 2 1,22. Chrifts prefence why earneft- ly deiired of the Church, f.i 3 How to know Chrift is pre- f:nt with us, p.?p.&c. Chvislj prefence is an Heaven p.108 ! to Chriftnns, p.^o Having Chrifts prefence we Why fo many *y4foftatize un- need feare noth »ng , p.4 1 der the Word, p.nj j Chrift is our brother, p.42,162 We ought not to be aihamed B } of Chrift and his caufe, p.43. Beauty. See Fatrenejfe. The comfort of Qhrisls being Beauty , wherein it coniifteth, our Brother, p 43 ,44 p. 3 27 J CZWJ2 onely is the Churches Beauty of Chrift isefpecially j Husband, p.47 fpirituall, p, 3 28 j £hrift being our Husband our Chnft is nmo[\ beaut ifullpzr- fon,. P32? Beloved. ilnnes or unwonhineffe (hould not difcourage us, p.4 8 C6r//£ how to know we are How we come to be Chrifts \ efpoufed to him, p.6o &c. "Beloved, p-43° j We muft be ruled by Chrift, Beleeving. p. 60,6 1 Beleeving in Chrift more glo- 1 £^>n/? is to be followed in all rifies God, then if we were as ' conditions pure as Adam, ?.IP5 C Calling. Doing things in our generall or particular Calling with re- j he comes not empty, p.61 Direction for fuch who are not yet in Chrift, p. 6 2 Excellency or their condition wTho are one with Chrift, p. 6 2 Chrift wherefoever he comes, p. 67 Com- ^v The Index. - Communion with Chrifl to All love fcattered in relations be endeavoured after, p.68 lis united in Chrifl, p. 1 6i C hisl and the Church mutu- f drifts love to his Church is ally fe aft ere hot her, p.71 jfree, tender and invincible, Chrifl rdcmbled to a fcalt in fundry refpecls, /\72&c. 1 here is that in Chrifl which anfwercth to all our wants,/? 73 In £hrifl wc enjoy choile ra- rities, p 72 J n Chrifl there is an overflow- ing of all that is good for our good, f.74 p. 67 Chrifts love is incomparable, Chrifts wonderfull love fet forth in his low abafement for us, pAJJ Chrifl refemblcd to a Dove, p.i-jg How Chrifts righteonfnerTe How Chrifl is our friend and ! made ours, p. t 8/, 1 88 we his, p. 8 2 C^fl looks not upon us in Why C^ifi f°metimes ufeth our prefent imperfections, but us hardly, />.#4 as hee meanes to perfecl the Chrifl is a cenftant friend, p. 84 workeof graceinus, p.t'p* Qhrift ftill def ires a further Communion with Chriii is and further communion with not eafily attained, p.200 his C hurch, p.i 29 Communion with Chrifl hin- ChriH why he withdrawes dred by faife reafonings and cx- himfcifefrcmus, /U30&C, cufes, /?.2or Chrifl how to know he dwels Chrifl doth fometimes leave in us, p 144.&C. I his Church and particular mem- We (hould cherifh good con- bers, p^tf.&c. ceitsof £kris1y P-I45 I The kinds of Chrifl s leaving TokbourtoentertaineC^ri/?, his Church, ibid. P>149 Ends why Chrifl leaves his Ccnefits of entertaining Chrifl, Church, p 2 3 7 p.i 50,151 The caufe of Chrifts with- er/:?-//? hath never enough of drawing comfort from us rells his Church till he hath it in hea- in cur felves, p. 24 2 ven, p. 1 5 8 Chrifts low ft coping for the good of our fbules, fliould chic- ken us to receive him, p. .61 Chrifl never leaves his totally p 244.250 Chrifts grace is the caufe of ours. H h 1 P?45 Chrifl r The Index. Chrift wonderfull in his good- . Chrifis fupereminent cxcel- ' neffe to his Saints, P-257 ) lencies ought to draw thofe to Hearts of Gods children ' Chrift who are not yet in him, fometimes faile them for want p.3 57,33 8 of Chrifts prefence, page 2^3, \ Two forcible reafons to draw &c. us to Chrift, p. 338 Chrifis prefence and abfence makes the fummer and winter of a Chriftian foule, p.2^5 Wee fhould depend upon Chrift when he feemes to be ab~ fent, p. 272 We ought to be in love with Chrifis government, p. 2 8 2 Chrift is a moft beautifull per- fon, 0.328 Chrifts beauty is fpirituall, ibid. Chrift is the chiefeft of all, p.330 All our fulneffe comes from Chrift, Chrift fet forth by all the ex- | &c» Ourfinnes fhould not hinder our comming to Chrift, ibid. Chriftians juftified in their choife of Chrift, p.358»?59 Folly of thofe who refufe Chrift. andchufe bafe transitory things, P«33^34° The woefull eftate of thofe that accept not of Chrift, be- ing offjred them, page 341 342 Wee muft have refped to Chrift in choife and love to other things, ! p. 34? Chrift, the meanes how to P3 3° 'highly efteeme of him, p.344> cellencies of the creatures P-3 3I Chrift only was King, Prieft, j fin, defpaire, and all difcourage- and Trophct, p.3H>332 ments, P-344 Of Chrifts Kingly, Prieftly, Folly of delaying to feeke and Propheticall offices, page Chrift till old age, p.?4^ Exalting of Chrift in our he arts is a ftrong prefervative againft 332>333 Chrift fet forth in his graces of mercy and meeknefle, page 336 Chrift hath the preheminence in all things, p.33^ Chrifts excellency is the Churches, P-3 37 How Chrifts death is a furri- cient fatisfa&ion for the (ins of the whole world, p. 3 5° Chrift hath many excellencies in him, p. 35 3 It fhould be the care of Chri- ftians to ftudy thefeverallexcel- i lencies of Chrift, P- 3 5 4 Sights The Index% \ Sights of Chrift that God {hewes to the fouls of Chrifti- ans, P-35 5 Sights of faith which the foule frames to it felfe of Chrift, ibid. Qkrifty why compared to an head of gold, p 356 Chrift hath cleare eyes able to difcerne all things, p. 3 60 thrifts dodrine is fweetand found, p.3^5 All Chrifts acTicns are pre* cious, p. 3 66 Chrift s wayes are all conftant andfirme, P*3^7 Chrift every way confidered is altogether lovely, p. 3 73 CAr//£ moll: lovely in his abafemcnts for us, p, 374 Chrifts rightecufneffe ought perfectly to be trufted tocp.3 75 Chrift is the beft objecl for our belt affcclions to be placed on, p. 37^447 Chrift how to know we love him, P-377>&c A defire of the appearance of Chrift is a figne of our flaming love to him, p.381 How to attaine to an high efteemeof Chrift, p.384,385 Ends of the Churches fetting forth Chrifts excellencies,p.3 88 &c Chrifts excellencies meditated on will juftifie our paines in the exercifes of Religion, fage 391 Chriftians have more caufe to boaft of their portion mChrtft then worldlings of the world, V'394>19$ Chrift will not be long abfent from his Church, p.41 2 We mull: be firft united to Chrifts perfon before we can re- ceive comfort and communion of his graces, p.4i6 Chrift and Chriftians have a mutuall propriety in each other, P41? There is a mutuall love, fami- liarity and likenefle between Chrift and Chriftians, p.41 9, 420 Chrift and Chriftians have a mutuall care of each others good, P*421 There is a mutuall complacen- cy betweene Chrift and the Church, p.422 They that are Chrifts will be refolute in owning his caufe, p.423 That in order of nature Chrift is ours firft though not in order of knowing, p.426 How Chrift comes to be ours, p.427 Chrift being ours we have all things, m M27 Chrift being ours it flnould make us be contented with our Jih 4 con- The Index \ ccnJition whatfoever it bee,, The Churches difpofition is to p.428 pleafs Chrift her Husband, p. Chills excellencies tobeitu-j died, f.^9 How we come to be Chnlts beloved, jM3°>43i Oarsivin^ up our felves to Chrift is an evidence tnat Chrnt is ours, p. 4 ?4 Reafons why Chrift mud be firft given to us before we can »4 The Church gives all to Chrift, M4 The Churches royal! ddfeent, The Church is the Spoufe of Chrift, p.4.5 Chir.hes Husband Chrift on- The Church and every parti- p.438,439 cular Chriftian is (abject to va- C&v/? hath the fame care of nety of changes, p 85 every particular Chriftian as of The Church in this latter age the whole Church, M43 I * -1 afleepy condition, />.o3 give our felvcs over to him, How to be inabled to love and embrace Chrift, p 444 Love to Chrift how it may (land with love tc 6ther things, P446 Chrift Teeds his Church None in the Church but have bin allured at one time or other to come in, p. 154, 1^ Church to bee prayed for, Church Chrifts love and why, i among fat paftures, P.463.&C. ;/w£.i.4o5,4o6' Church how wounded by the j Church why Chrift will not Watchmen, p. 2 So : be long abfent from it, jo.41 2 \ Churches and particular Chn- ftjaos fifFjrings.reaions of them, M3M33 LJmrch, Chrift never more Church compared to leruia- lem in fundry refpeets, /uqi. &c. The Gktft&faith bin alwayes perfecuted by pretenders of nparz it then when it is m afrli- Reiigion, p.287 G£#rcMiow to know we are members of it, p igi Church fafre under difgraces of the world, P-321 Churches fairenefTe whence it comes, iUd. Churches faircneffe is within, ihid. ft ions, p.453 Church fed by Chrift in fat jpaftur-ts, ' 4^3. &c. Chriftians, Particular Chrifilans in regard of the chiefeft priviledges have the fame regard as the whole Church never more faire in : Church, p, 5 Chriits eye then when fhe 1 Chriftians fhould walk as men judgeth her felf mod deformed, ibid. Church how to be judged of under feeming difgraces , pare 322 Church nothing can difhearten it from commending Chrift, W5L* Church why fo exadl in parti- cuLrifing her beloved,/*. 35$, 354 Church hath no golden head but Chrift, p.3^7 The ends why the Church kts forth the excellencies of Chrift, fevered from the world, page 15 Qbriftians thould be fruitful!. p \6 - Chriftians not to wrong th. Chrislians weake not to be ccuraged, p No Chrift Ian but hathfci what to welcome Chrift v all, p~j\ Chriftians gracious are abal for defeds and indifpofition to good, p. A Chriftian may know ' eftate though he bee mix wi I The Index. with fldh and Spirit, p.i 07 \ Chriftians care {hould bee to AChriftianis, what his heart j ftudy the feverall excellencies is, p.il4,ofChrift, p. 3 54 Chriftians how differenced! C/W/?m»j {hould enieavourto from Hypocrites, p. 115,1 16 be finable to Chrift their head, Chriftians who the beft,p.i 1 6 Chriftians waking their excel- lency, p. 1 20 P-357 Chriftians compared to Cedars, p.368 Chriftians know the voice of j Chriftians have morecauisto Chrift even in a fleepy eftate, boaft of fheir portion in Chrift p.124 then worldlings of the world, True Chriftians are difcerned j P-324 by their ipirituall tafte of the ; Chriftians in what refpe&s Word, ibid, they are compared to Tillies, A Chriftian at the loweft | P«4°7 longs after Chrift, p. - 2 9 j Chriftians w hy they want out- Chriftians love (hould be con- \ ward th ings, p.4 2 9 fined to Chrift, p 103 It is C^r//?;4»j happineffe that Chriftians are not to wrong they are not their ownc, p.436 themfelves by falfe judging! Weakeas well as ftrong^r/- their owne eftate, p. 1 97 ftians the Spoufe of Chrift, page Chriftians lives (hould be no- thing but a communion with 442 Excellency of Chriftians wal- I hrift, p. 200 king in divine light above others Chriftians wanting comfort P«449 not robe cenfured, p. 240 Chriflians happineffe in thefe Chriftians at the worft have dayes in regard of the plenty of fomc fparks of grace left in j meanes they enjoy, p.4^9 them, p.2 5 1 To be a found Chriftian is no cafic thing, p«*7*7 All Chriftians not alike defer- ted of God and afflicted, p. 27 8 Chriftians fa the upbraidings of confeience (hould looke as well on the good in them as the in, Cenfures, 111 Qenfures of the world, comfort againft them, p.40 8 Company. Company with Saints is a meanes to preferve us in a wa- p.117 Evili p.323 king temper, The Index. Eviil Company caufeth Chrift to withdraw himfelf from Chri- ftians, p«* 30,1 31 Comfort. Comfort if not found in one mcancs is to be fought in ano- ther, p. 200 Confeffion. Confeffion honoureth God, p. ,87 Confeffion i*hames Satan, Hid. Confefjlon prevents malicious imputations from the world, p. 8 8 Confeffion gives eafe to the foul, p.88 Confeffion is a meanes of pre- fent delivery out of trouble , p.88 Confidence. Conscience in a fleepy temper, how knownc to bee awake, p.no Afflicted in Conscience are not to judge of themfelves by feeling but by what they arc in Chrift, . p/i?4ji95 In the upbraid mgs of Consci- ence Chriftians fhould as well looke on the good in them as on the ill, p-323 Conceits. ceits of God and Chrift, p.20p Convert. How to be happy inftruments to convert others, p.4°i Corruption. Corruption where it is not throughly purged and a carefull watch kept over the foule, there after a recovery will follow a more dangerous diftemper, p. 86 CorreBicn, Seafonable correclion is an evi- dence of (Thrifts love, V%17° Patience of God to us fhould make us patiently endure his corrections, p.\6l Covenant. Covenant of Grace comprifeth not onely what God will doe to us but our dutyalfowe owe to him, p.441 Creature. All Creatures are obedient to Chrift, f.j In every Creature there are fome beames of excellency, page 3P D Vefire, t Ihedefire of Chrifts children after his prefence makes Chrift vouchfafeitthcm, P. 37 Men are apt to frame felfe com- \ The Church is carried from The Index. Aejirc to defire after the pretence ofChrift, P.38 Death. Death of Thrift how it is a fuf- ficient fatis&cYion for the finnes of the whole world, p.3 5 o Dejertion. Defertion outward and in- ward P*2?^ Defertion to prepare for it, p.24. Defertion the caufes of ;t are in our fclves, p. 24 2 Defertion ends of it.237. &c. and 425 Z) efertion (ignes of it, p. 2 64 Duties. Holy Duties , encouragement to befreqjent in them, p. 66 Spiritual! Duties why ftiuffied off by men, P.2C7.&C. Earthly. Earthly things men prane to by nature, P.2C7 Eyes. Chrift hath chare ^7^ to fee through all things, p. 3 60 Chrifts All- feeing Eye mould What Chriftians are to doe in be a meancs to reftrame us from a (t ate of D efertion > 275.&C. ^Deferthn benefits of it, p.275 After 'Defertion Chrift ufeth to viftthis Church with more abundant comfort, p.4 1 3 In Defer tion to fee diftemper is no wonder, p. J24 When ufually Chrift returnes to the foule after Defertion, Dirqraces. *D if graces of/the tunes ought not to make us thinkc the worie of others, P-2^5 Do Brine. DoUrine ofChrift is fweet and found, P-3^> fin, Endeavour. p. 361 Endeavour the benefit of it, p.346 England. Envlandhow Chrift hath ufed all kinds of knocking to it , P.148.&C Envy. ftoSnvy in fpirituall things, p.326 Eflate. A Chriftian may know his Sft.:te9 p.107 Excufe The index. \ Excnfe. P321 No Excufes will ferve the turn j Fairenes of the Church from at the day of judgement , but whence it comes, p.^i fuch as arife from an invincible Eairenefo of the Church is in- necelTity or unremovable impe- 1 ward and hidden, p, 3 2 1 diment, p.2»8 'Church never more faire in Folly of thofc that fetch Ex- Chrifts eye then jjwhen Ihe jud- cufis from the things of this life j geth her felfe molt deformed, to keep them from the duties of Religion, p. 2,19 Excellencies cf Chrift. See Chrift. Excellencies of Chrift wh y fet p.321 Feafting, There is a mutuall feafiing be- twixt Chrift and his Church, p.71 Feaftintrs of Chrift have been [ forth by the Church,p. 3.88.&C |more fumptuous in feme- ages j Fathers, Ancient Fathers in all things not to be rely cd on, p.p 7,9 8 Faith. Faith kept waking is a meanes to preferve our foule in a waking temper, P-i'3 Faitk will carry a Chriftian through all difcouragements, then in others* , p. 80 Feeding. That we need feeding as well as breeding in Chnftianity, p.466 Why the foule needs continu- all feeding, P-4^7 Chrift feeds his flocke plenti- fully and fwcetly, p4^8 Feare. The feare of God is a meanes p. 2 9 , 2 3 o to preferve the foule in a waking Faith as it receives Chriit,fb it temper, p. 1 5 5 makes us give our klves to him againe, P-44° Pah. Fals of Chriftians not to be re- Joy ccd in, P-a7* Faireneffe. Sec Beauty. Church Faire under difgraces, Flejh. Excufes of the Flefi to hinder communion with Chrift anfwe~ red, 'p.aoi.&c. Flefi and bloud are not to be confultcd with, p.2 1 2 Fruit- The Index* Fruitful!. in a flcepy eftatc, p. 1 08,1 op Chriftians planted in Gods garden ought to be Fruitfully Goodnejfe. p.16 q*odneffedi God to man tobe Friendjbip, magnified, p. 1 1 i Friendjhip, fpeciall things re- quired in it, ^,82,83 government. We ought to be in love with G Chrifts Government , ^,282 I gifts. Gifts of others to be improved byqueftions, P-324 Glory. giorj to come to be fet before our eyes to help us to pafle through all difcouragements, /\2 3I God. God) where once he begins grace there he goes on to in- crcafe and finifti it, p . 2 o . gad accepts and delights in the graces of his children, p.64 gods children never totally fall from grace, p.m. dec. good. It is not enough that we are Good our felvcs , but our good muft Row out to others, p.19 Chriftians ought to labour to doe good to all, p. 20 Good that is in us fhould as well be acknowledged as evill, p.108,323 Good that Chriftians retaine grace. Grace is not onely need full to put life into us at fi ft, but alfo to quicken and draw forth that grace we have, \ p. 9 grace which God begins in us he will perfecl, p ; o grace truly wrought in us makes us ftill defire a further prefence of Chrift, p.21 God delights in the graces of his children, p.64 graces of the Spirit are ac- ceptable to Chrift, pt6o graces of others and our own ought to be re joy ced in, p. 70,71 grace compared to Myrrh, Spice,Honey,Milke, p.j 5 Gods children never totally fall from grace \page \ 1 2.&c.and All grace comes from Chrift, />.245,24<5 graces of God are fweet, P-M7 grace to be judged by the va- lue not quantity of it, p.i 16 True \ True Grace growes ftronger by oppositions, p. 2 8 9 A fure argument that wee are in the ftate o?Cfrace,p. 290 Our ftate in grace may be knowne by our relifh to the Word, T;l7°^7l grace though fmall in the be- ginning yet it is frill growing, Error of Papifts touching the efficacy of grace in congruity, P. 397, H Heart. Heart gracious is privy to ks\ owne grace and Sincerity when it is in a right temper. p.23 Hearts to approve them to Chrift, p.66 Heart what meant by it , p. 106 A Chriftian is what his heart is, /Ui4 Heart differenceth a found Chriftian from an Hypocrite, p.115 Heart of a Chriftian is the houfe and temple of God, p. 1 4 3 Hearts, how t© know whe- ther Chrift dwels in them, ?.i43>*44 Herefies. Antient Herefes revived in the Church, t>97>9% Hea- Hearing. Our ftate in grace may be knowne by our fpirituall taftc in Hearing Gods Word, fag, 1 24, Heavenly. Heavenly things how to be brought to reliili them, p. 2 1 *, 213.&C. H us hand. Husband none of the Church but Chrift, p.47 Hjpocrifie. « Hypocriftc mm naturally prone too, p. 208 I Infirmities. Infirmities ought not to dif- courageus, p.259,461 Our fnfirmities (hould make us to prize Chrift, p. 3 48 ImperfeElions. Imperfeciions hinder not the acceptance of performances if we be fenfible and afhamed of them, /.*4 Imputations. What we muft doe when falfe Imputations are laid upon us, p.287,288 Comfort againft falfe Imputa- tions, f*36l Innocent, Innocent the third,the firft that chal. 7 /AlALL'.u* v .. - -'^~ The Index% challenged the title of husband j of the Church, M7 1 ^fi- Injuries, \ Life of a Chriftian uSould be Injuries how Farrewc may be j a continual! communion with fcnfibleofthem, f.1%9 Chrift, p.200 Inventions, Multiplication of humanely mentions in the Church made Austin complaine that the con- dition of the fetees was better then theirs, p.96 Jnftifiraticn. Love. All Loves Scattered in rela- tions are united in Chrift , p. 1 62 Church Chrifts Love and why, p. 63 &c, No favin^ Love out of the There is a necefiary connecli- Church, P-i^7 on betweene fuftification and Z-^* of Chrift to the Church *> -^ • e* • Salification, p.44°j44t K ( Knowledge. Knowledge a meanes to keep the foule in a waking temper, p.ii4,U5 Knocking, Kow is Chrift laid to knoc^e at our hearts, p. 1 34 &c, Why Chrift k»ocks when he hath power to open to himfelfe, P.139.&C Chrifts knocking is fpecially by the Miniftery of the Word , P.153 LaWfulL In the ufe of Ldfrfal things we are efpecially to bee watchfull over our felves, p. 1 1 9 Life is free , tender and invincible, p.i*8 Love to Chrift will fee us a worke to glorifie God, p 1 70 Love of Chrift to us how knowne, P.171.&C No Love comparable to Chrifts love, 175 Love of Chriftians to be con- fined only to Chrift, p.T0i,io$ Love to Chrift will make a Chriftian pafle through all dis- couragements, p. 2 5 1 1-irft Loves ravifhment reafon of it, p.275 Z^ Religion, Exercifes of Religion difcon- tinued caufeth Chnft to with- draw himfelfe from a Chriftian foule, p.i 22,130 Exercifcs of Religion how to attain a fpiri^uall relifh of them, fo that we doe not loath them and put them elf with excufes, Folly of thofe which fetch ex- cufes from thinr s of this life to keep them from Religion, p.216 Young men are to inure them- felves to the excrcifes of Religi- p.21 8,219 on. Religion to be adorned for the bringing in of otbers,p.3 24,3 25 To juftifie our own and others pains in the exercifcs of Religion we muft oft thinke of the excel- lencies of Chrift, p,3 89.&C. Refolution. Refolution is required in fpiri- tuall courfes, p. 399 Refolution helps to attaine to it, P.400.&C, Righteoufnejfe. Righteoufnejfe of Chrift how made ours, p. 180,190 Saints, Saw*// liability proved, p-177 Satan. Satans accufations how to an- fwerthem, p 431 Sanftification. SanBification aftrong motive to it, p-35 Security, See Sleep, Security brings forrowes , P-257 Seeke, How they that feek fball find, p,276 Sinne, S/w**{hould not difcourage us Chrift being made our Husband, p 60 Small Sins a griefe to gracious Chriftians, p.94 Sins of the Church make not Chrift take the advantage alto- gether to leave his Church, p. I 3 2 Sin grieved for ought not to difcourage us, p. 68 Sins of omiflion bring griefe andftiame, p. 2 5 3 Sinne s of omiiTion not to be fleighted, p.253 Our Sinnes fhould not hinder Ii 2 oqr / The Index. our comming to Chrift, p. 3 3 8 grace in a great meafure3and the f enfe and comfort of it altoge- ther, p. 1 04 Sleepinejfe brings crofles on us, /UOO.105 Sleepy temper odious to God, ;.io> In the Sleepy eftate of Chrifti- ans what good is retained by them, p. 1 1 2,1 1 3. &c. Difference between the Sleep of a Chrift ian and dead ileep of carnallmen, p.128,1-10 Spirit. Spirit o£ God in what refpeds ! Ou- Sins rightly apprehended ] will make us highly value Chrift P-377>378 How to anfwer Satans temp- tations to Sinne, p.4 3 5 Sinners. Sinners weake not refufed by Chrift, /U$*>i3.3 Sinners how they may be faid to be holy and cleane,p. 1 89,190 Sleep. What meant by the Sleep of the Church, P-94 Sleep fpirituall refembled to compared to wind, p.9.8cc. bodily, p.94.&c*! In what refpects we need the Sleep fpirituall refembled to Spirks blowing upon us, p. 12, bodily in the caufes, p.93 .&c ! ; 1 3 Sleep fpirituall refembled to 1 The Spirit is a rneanes to pre- bodily in the erKts of it, p. 9 3 . ferve our foules in a waking &c. temper, /m 1^,115 Sleep fpirituall refembled to <£/>/>/> of God to makeusfpiri- bodily in the dangers of it, tjall to be prayed 6)^.229,230 f94^5 j Bed: prone to Sleep, p-9%' Spiritual!. Ci\i\X Sleep of the ftate what it | In Spirkuall things there is no is, p,99 no-envy, p. 3 27,42$? Civill Sleep a puniihment of Spoufe. fpirituall, p. 99 \ Spoufi of Chnli is the Church, Sleepy ftate the figties of ir, ! . p.45 /mco.&c. Spoufe of Chrift none by na- SLrpinejfe motives agamft it, ture, PU47 p. 103 How to know- wee are the Sleepy fecure eftate the danger Spoufe of Chrift, p. 6 j,6\ of it, hiol \ lyxz&ion for fuch who. are Sleep\vef[e makes us lole our not the Spoufe of Chrift, :p.6i Spoufe \ ■ iiA 1 • -11 _k- _.- .A- _. Spoufe of Chrift her excellent condition, p 62 NecefTIty ©f having Chrift for our Spoufe, p.62 Weake as well as ftrong Chri- (Hans the *S/w/*/*of Chrift,p.442 Stability, Stability of Saints proved, P-1 77 Soule, Soules immortality proved , p.177 Soule a precious thing, p. 2 80 Sufferings, Sufferings o£ Chrift in himfelf* P-X59 Sufferings of Chrift in his Mi- nifters, p. 160 Our Suffering for Chrift is a teftimony or our love to him, P.? 78,37P The reafon of the Churches and particular Chriftians Sujfe- rings, ^432,433 Suffer. Love to Chrift will inable us to fuffer with cheerfulncflc, p.462 nature to divine truths,p. 3 71 Ti?nes. Times the worfe they are the better we ought to be, 'p. 203 Truth. .There is an antipathy in our Vmle. Voile of the Church what meant by it, p-28i How the Voile of the Church is taken away by falfc Watch- men, p.281 Vnderfl finding, Vnderftanding not to be defiled with error, p. 5 9 Vndepled, How the Church is laid to be Vndefiled, p > 86. &C Vnworthineffe, Our V rito or thine ffe ought not to hinder our comming to Chrift, p.82 PmV* of Chrift is knowne of a Chriftianevenina fleepy cftate, p. 1 24 W Waking. Waking condition how to be prefcrved in ic, p.i 17 &c„ A fVaking tftate is a biefled ftate, p. 1 1 7 Waking Chriftian his excellen- cy, p.120 Want. We ousht to be fenftble of our Ii 3 fpi- ,/ > A A The Index. fpirituall Wants, p.78 Chrift will not fuffer his to Want, P43°)43l Watchmen. Watchmen why ufed of God, p,278 Every man is a Watchman to himfelfe, p.*7P How the Church was woun- ded by Watchmen^ p. 2 80 Watchmenofc the Church why tbey become wounders of it , p.281,282 Wait. That we ought to wait Gods leifure, P.I5M*? After all our feeking there muft be Waiting, p. 4 1 5 Wayes. Wayes of God ought to be ;i> ftiried of us by found reaibns, p.2l7,2l8 Wayes of Chrift are all con- ftant and firme, p. 3 6j Wicked. Wicked men how faid to be Cedars, p.368 wicked men compared to thornes, p.408 Wickednejfe. Wickedneffe never wanted pre- texts, p.2lO World. Plodding upon the World takes away our defire of heaven- ly things, p.77 Worldlings. Worldlings excufes to keep them from Chrift, anfwered,, P.204.&C. Word. Papifts obje155 Our ftate in grace may be dif- c :rned by out relifti to the Word, , r P;17°>37nl>S72 Word 01 God though for the prefent it be not effeeluall to us, yet at one time or other it will, $.261,262 We ought to be in love with the Miniftery of the Word, be- caufc therein the excellencies of Chrift are fet forth, p-4^3 1 FINIS. \ I'AuJfc 11 • w \ \ I \ i > I 1 Bfr fjje ^^■^HKT / ' if If 11 1 <