Bowels Opened, Sermon 7
THE SEVENTH SERMON.SER. VII.
CANT. V. II. III.
My Love, my Dove, my Vndefiled: for my head is filled with dew, and my locks with the dropps of the night.
I have put of my coate, how shall I put it on? I have washed my feet, how shall I defile them?
Hat the life of a Christian is a perpetuall conflicting, appeares evidently in this Booke, the passages whereof joyned with our owne expe…iences, s…fici…ntly declare what combats, Tryalls, and temptations the Sa…ts are subject unto after their new birth and change of life, now up, now downe, now full of good resolutions, now againe sluggish and slow not to be waked, nor brought forwards by the voice of Christ, as it was with the Church here, shee will not out of her sleepe to open unto Christ, though he call and knocke, and stand waiting for entrance. She is now desirous to pittie her selfe, and needs no Peter to stirre her up unto it, the flesh of it selfe is prone enough to draw backe, and make excuses to hinder the power of grace from its due operation in us. She is layed along (as it were) to rest her; yet is not she so asleepe, but shee discernes the voice of Christ, but up and rise she will not
Thus we may see the truth of that speech of our Saviour verified,Ioh. 3. 6. That which is borne of the flesh is flesh, and that which is borne of the Spirit is Spirit. The flesh pulls her backe, the Spirit would raise her up to open to Christ, he in the meane while makes her inexcusable, and prepares her by his knocking, waiting and departing: as for a state of further Humiliation, so for an estate of further Exaltation. But how lovingly doth he speake to her?
Open unto me my Love,
Hee calles her my Love, Why my Love.especially for two respects; partly because his love was setled upon her, it was in his owne breast, but it rested not there, but seated it selfe upon, and in the heart of his spouse, so that shee became Christs love. Wee know the heart of a lover is more where it loves, then where it lives, (as we use to speake) and indeed, there is a kind of a going out (as it were) to the thing beloved with a heedlesnesse of all other things, where the affection is in any excesse, it carries the whole soule with it.
But besides this, when Christ saith my love, he shews, that as his love goes, and plants, and seates it selfe in the Church, so it is united to that, and is not scattered to other objects. There are beames of Gods generall love scattered in the whole World, but this love, this exceeding love, is onelyonly fastened upon the Church. And indeed there is no love comparable to this love of Christ, which is above the love of Woemen, of Father, or Mother, If we consider what course he takes to shew it; For there could be nothing in the world so great to discover his love, as this gift, and gift of himselfe, And therefore hee gave himselfe (the best thing in Heaven or in Earth) withall to shew his love, The Father gave him, when he was God equall with his Father, he loved his Church, and gave himselfe for it; how could he discover his love better, then to take our Nature to shew how he loved us? how could he come neerer to us, then by beeing incarnate,Ephes. 5. 30. so to be bone of our bone, and flesh of our flesh, and tooke our nature to shew how he loved it. Love drawes things neerer wheresoever it is; It drew him out of Heaven to the Wombe of the Virgin, there to be incarnate, and after that, when he was borne not onelyonly to be a man, but a miserable man, because we could not be his spouse unlesse he purchased us by his death. Wee must be his spouse by a satisfaction made to Divine Iustic…. God would not give us to him, but with salving his Iustice. What sweete love is it to heale us not by searing, or lancing, but by making a plaister of his owne bloud, which he shed for those that shed his in malice and hatred. What a wondrous love is it, that he should powre forth teares for those that shed his bloud,Mat. 23. 37. O Ierusalem, Ierusalem, &c. that he prayed for those that persecu…ed him? and what wondrous love is it now that he sympathizeth with us in Heaven, accounting the harme that is done to the least member he hath, as done to himselfe? S…l S…l why persecutest thou mee? Acts. 9. 4.and that he should take us into one Body with himselfe,1 Cor. 12. to make one Christ? and he doth not content himselfe with any thing he can doe for us here, but his desire is that we may be one with him more and more, and be for ever with him in the heavens, as you have it in that excellent prayer. I…hn. 17. 24.
Now this should stirre us up to be fully perswaded of his love, that loves us so much. Christs love in us, is as the loadstone to the Iro…, our hea…ts are heavy and downwards of themselves. We may especially know his love by this, that it drawes us upwards, and makes us heavenly minded, it makes us de…ir… further and further communion with him, still there is a magneticall attractive force in Christs love, wheresoever it is, it drawes the heart and affections after it.
And we may know from hence one Argument to proove the stability of the Saints,Vse. 2. and the immortality of the soule, because Christ calles the Church his love. The want of love againe (where it is intire, and in any great measure) is amiserie. Christ therefore should suffer, if those he hath planted his love upon, whom he loves truely, either should fall away for ever, or should not be immortall for ever. Christ will not loose his love; and as it is an argument of persevering in Grace; So is it of an everlasting beeing that this soule of ours hath, because it is capable of the love of Christ, seeing there is a sweete union, and communion betweene Christ and the soule. It should make Christ miserable (as it were) in Heaven, the place of happinesse, if there should not bee a meeting of him and his spouse, there must therefore be a meeting,Hos. 2. which marriage is for ever, that both may be for ever happy one in an other.
Let us often warme our hearts with the consideration hereof,Vse. 3. because all our love is from this love of his. Oh the wonderfull love of God, that both such …ranscendent Majesty, and such an infinite love should dwell together. (We say) Majesty and love never dwell together, because, Love is an … of the soule to all services. But herein it is false, for here Majesty and L…ve dwell together in … heart of one Christ, which Majesty hath stooped as low, as his Almightiy power could give leave. Nay it was an Almigity power, that hee could stoope so low and yet be God keeping his Majesty still. For God to become man, to hide his Majesty for a while, not to be know…e to be God, and to hide so farre in this nature, as to die forus. What an Almighty power was this, that could goe so low and yet preserve himself… God still, yet this we see in this our blessed Saviour, the greatest Majesty met with the greatest abasement that ever was, and all out of love to our poore soules. There was no stooping, no abasement that was ever so low as Christ was abased unto us, to want for a time even the comfort of the presence of his Father. There was an union of Grace, but the union of solace, and comfort, that he had from him was suspended for a time, out of love to us, for he had a right in his owne Person to be in Heaven presently. Now for him to live so long out of Heaven, and oft times, especially towards his suffering to be without that solace (that he might be a sacrifice for our sinnes) to have it suspended for a time, what a condescending was this? It is said, Psal. 113. 6. that God stoopes To behold the things done here below. It is indeed a wondrous condescending, that God will looke upon things below; but that hee would become man, and out of love to save us, suffer as he did here, this is wondrous humility to astonishment. We thinke humility is not a proper grace, becomming the Majesty of God; so it is not indeed, but there is some resemblance of that grace in God, especially in Christ, that he should to reveale himselfe, vaile himselfe with flesh, and all out of love to us, The consideration of these things are wondrous effectuall, as to strengthen Faith, so to kindle Love. Let these be for a taste to direct our meditations herein. It followes.
My Dove.
We know when Christ was baptised, the Holy Ghost appeared in the shape of a Dove (as a symbole of his presence,)Math. 3. to discover thus much, That Christ should have the propertie and disposition of a Dove, Mat. 11. 29.And be meeke and gentle. For indeed he became man for that end to be a mercifull Saviour. Learne of me, for I am meeke and lowly. Mat. 12. 20.And I will not quench the smoaking flaxe, nor breake the bruised reede, &c. said he, and therefore the Spirit appeared upon him in the shape of a Dove. As likewise, To shew what his office should be; for even as the Dove in Noahs Arke was sent out, and came home againe to the Arke with an Olive branch, to shew that the waters were abated: So Christ was to preach deliverance from the deluge of Gods anger, and to come with an Olive leafe of peace in his mouth, and reconciliation, to shew that Gods wrath was appeased. When he was borne,Luk. 2. 14. the Angels sung, Glory to God on high, on earth peace, and good will towards men: Now as Christ had the Spirit in the likenesse of a Dove, So all that are Christs, the spouse of Christ, have the disposition of Christ, that Spirit that framed him to be like a Dove, frames the Church to be a Dove, as the oyntment that was powred on Aarons head,Psal. 133. 3. it ran downe upon the lowest skirts of his garments.
Now the Church is compared to a Dove; partly, for the disposition that is and should be in the Church resembling that creature. And partly also, For that the Church is in a mournfull suffering cond…tion. 1. For the like disposition as is found in a dove. There is some good in all creatures,That every Creature hath in it some beame of the Majesty of God. there is no creature but it hath a beame of Gods Majesty, of some Attribute, but some more then others. There is an Image of vertue even in the inferiour creatures. Wherefore the Scripture sends us to them for many vertues, as the sluggard to the Ant, and indeed we may see the true perfection of the first Creation, the state of it more in the creatures then in our selves, for there is no such degeneration in any creature as there is in man.
Now that which in a Dove the Scripture aimes at,Properties of the Dov…. Wee should resemble a Dove in, is his meekenesse especially. Meekenesse.The Church is meeke both to God and Man, not given to murmurings and revengement; meeke, that is, I held my tongue without murmuring (as it is in the Psalme) I was dumbe, &c.Psal. 39. 2. which is a grace that Gods Spirit frames in the heart of the Church, and every particular Christian, even to be meeke towards God by an holy silence; And likewise towards men to put on the Bowells of meekenesse, as we are exhorted, Collos. 3. 12. As the elect of God put on the Bowells of meekenesse, and compassion, &c. Hereby we shall shew our selves to be Christs, and to have the Spirit of Christ. And this grace disposeth us to a neerer communion with God then other graces: it is a grace, that God most delights in, and would have his spouse to be adorned with, as is shewed, 1. Pet. 3. 4. where the Apostle tells woemen, it is the best Jewell and ornament that they can weare, and is with God of great price. Moses we reade, was a mighty man in prayer;Numb. 12. 3. and a speciall meanes to helpe and fit him thereunto, was because he was the meekest man on earth. And therefore,1 Pet. 5. 5. Zeph. 2. 1, 2. Seeke the Lord seeke meekenesse. And it fitts a man for communion with God. For God resisteth the proud, and giveth grace to the meeke and humble. It is a grace that empties the soule of selfe conceit, to thinke a mans selfe unworthy of any thing, and so makes it capacious, low, and fit for God to fill with a larger measure of his Spirit; it takes away the roughnesse and swelling of the soule, that keepes out God and grace, therefore in that grace wee must especially be like this meeke creature, which is no vindicative creature, that hath no way to revenge it selfe.
Againe it is a simple creature without guile, it hath no way to defend it selfe, but onelyonly by flight. There is a simplicity that is sinfull, when there is no mixture of wisdom in it. There is a simplicity, that is a pure simplicity, and so God is simple, which simplicity of God is the grou…d of many o…her attributes. For t…er…po… hee is Eternall, because there is nothing co… trarie in him, there is no mixture in him of any thing opposite, so th…t is a good simplicity in us, when there is no mixture of fraude, no duplicity in the soule;Iames 1. 8. A double hearted man is inconstant and unstable in all his wayes. Now simplicity as it is a vertue, so we must im…tate the Dove in it, for there is a sinnefull Dove-like sillynesse. For Hosea. 7. 11. Ephra…m is said there to be like a silly Dove without heart, they call t… Egipt, they goe to Assiria, There is a fatall simplicity usually going before destruction, when wee hate those that defend us, and account them enemies, and relie more upon them that are enemies indeed then upon friends. So it was with Ephraim before his destruction, he was a silly Dove without heart, he called to Egypt and went to Assyria (false friends) that were enemyes to the Church of God; yet they trusted them more then God or the Prophets. Men have a world of tricks to unde…mine their friends, to ruine them, and to deserve ill of those that would with all their hearts deserve well of them, when yet in the meane time they can gratifie the enemy, please them and hold correspondencie with them, as heere Ephraim did. Ephraim is a silly Dove, &c. This therefore is not that which wee must aime at, but to be simple and children concerning evill, but not in ignorance and simplicitie that way.
Againe, this creature is a faithfull creature, that is mainely here aimed at;Faith …ulnesse. it is faithfull to the mate, So the Christian soule by the Spirit of God, it is made faithfull to Christ, it keepes the judgement chast, is not tainted with errors and sinnes, hee keepes his affections chast likewise, sets nothing in his heart above Christ, whom hath hee in Heaven but him, and what is there in Earth hee desires beside him. Psal. 73. 25.You know in the Revelation, the Spouse of Christ is brought in like a Virgin contracted, but the Romish Church like a whore. Therefore the Church of God must take heed of the Roman Church, for that is not a Dove, wee must be Virgins, who must keepe chast soules to Christ, as you have it Reve. 14. 4. Those that follow the Lamb,Rev. 14. 4. wheresoever hee goeth, they have not defiled themselves with woemen, the meaning is spirituall, namely that they have not defiled themselves with Idolatry and spirituall fornication: they have chast hearts to Christ. So in this respect they resemble the Dove; These therefore that draw away from the love of religion to mixture, to be meretrices, and harlots in religion, they are not Christs doves, as farre as they yeeld to this, it is an argument that they have false hearts; Christs Church is a Dove, she keepes close and inviolate to him.
Againe,Nea…esse. This creature is of a neate d…sposition, it will not lodge where it shall bee troubled with stench, and annoyed that way, and likewise feedes neately on pure graine, not upon carrion, as you see in the Arke, when the Raven was sent out it lights upon carrion, of which there was then plenty, and therefore never came into the Arke againe.Gen. 8. 7. But the Dove, when she went out would not light upon carrion, or dead things; and so finding noe fit food came backe againe to the Arke. Simile.So the Christian soule in this respect is like a Dove, that will not feed upon worldly carrion, or sinnefull pleasures, but upon Christ and spirituall things. The soule of a carnall, and a naturall man useth to feed upon dust, earth and earthly things, when the soule of a true Christian, that hath the taste of Grace, feedes n…atly, it will not feed on that which is base and earthly, but upon heavenly and spirituall things.
It is Gregaria avis, a bird that loves commu…ion and fellowship, as the Prophet speakes, Who are those that flocke to the windowes as Doves, Isa. 60. 8.for so they use to flocke to their houses by companies. So the children of God love the communion and fellowship one of another, and keep severed from the world, as soone as ever they are seperated from it; delighting in all those of the same nature. Doves will consort with Doves, Christians with Christians and none els…, they can relish no other company, these and such like properties may profitably bee considered of the D…ve. The much standing …pon these were to wrong the intendment of the Spirit of God; to neglect them altogether, were as much. Therefore wee have touched upon some properties onelyonly.
Now For the sufferings of the Church it is like a Dove in this. The Dove is molested by all the Birds of prey, it being the common prey of all other ravenous birds. So the poore Church of God is persecuted and molested, Oh that I had wings like a Dove, &c (saith holy David) It is an old speech, and is for ever true, That Crowes and such escape better then Doves. The punishment that should light on Ravens oft times it lights on Doves, thus Gods Dove, Gods Church is used.
But, What defence hath Gods poore Church? why no defence. But
First, flight, even as the Dove hath nothing but flight, it hath no tallents to wound, but it hath flight, so we are to fly to God as to our mountaine, fly to the Arke that God may take us in. The Church of God hath no other refuge but to be housed in God and Christ,Prov. 18. 10. he is our Arke.
Secondly, and to mourne as Hezekiah saith of himselfe. Isay. …8. Hee mourned as a Dove, and chat…er…d like a Crane. The state of the Church of God is like the Turtles, to mourne in all afflictions, desertions, and molestations of wicked men, to mourne to God who heares the bemonings of his owne Spirit in them: and woe to all other birds, the birds of prey, when the Turtles doe mourne (because of their cruelty) it is a presage duplicate page duplicate page of ruine to them, when they force the Turtle to sorrow, and mourning.
And then Thirdly, they have another refuge besides flight and mourning, which is to build high from v…rmin… that would otherwise molest them. Instinct teacheth them thus to escape their enemies by building high, and so to secure themselves. So there is in Gods childeren a gratious instinct put, an Antipathie to the enemies of it, which tends to their safetie, in that they mingle not themselves with them. And likewise, God breeds in them a familiaritie with himselfe, and stirrs them to build in him as on a rocke, to be safe in him.
But you will object,Object. If the Church of God bee his Dove, why is it so with it as it is, that God should suffer his love and his Dove,Psal. 74. 19. and his turtle thus (as it were) to bee preyed upon. Give not the soule of the Turtle to the beasts (saith the Psalmist) If the Church were Gods Dove he would esteeme more of it then hee doth, …nd not suffer it to bee persecuted thus?
God never forsakes his Dove, but is an Arke for it to fly to, a Rocke for it to build on, The Dove hath alwayes a refuge in God and in Christ in the worst times; You have a notable place for this. Psal. 68. 13. Though you have lyen among the po…s (that is) smeared, and sullied; yet they shall bee as the wings of a Dove covered with silver and her feathers with yellow gold, when …he almighty scattered Kings in it, it was white as the snow in Salmon. So though the Church of God lies among the pots a while all smeared, and soiled, and sullied with the ill usage of the world, yet as long as it keepes it selfe a Dove, unspotted of the filth of the world and sinne, though it bee smeared with the ill usage thereof, we see what God promiseth heere; Yet shall they bee as the wings of a Dove covered with silver and her feathers with yellow gold. So God will bring forth his Dove with glory out of all these abasements at length. So much for the title of Dove. It followes
My Vndefiled.
Vndefiled is a high word to be applied to the Church of God here, for the Church groning under infirmities to be counted perfect and undefiled: but Christ who judgeth aright of his Church, and knowes best what she is; Hee yet thus judgeth of her. But, How is that? The Church is Vndefiled (especially) in that it is the Spouse of Christ and cloathed with the robes of his Righteousnesse. For there is an exchange so soone as ever we are united to Christ, our sinnes are upon him, and his Righteousnesse is made ours; and therefore in Christ the Church is undefiled. Christ himselfe the second Person is the first lovely thing next the Father, and in Christ all things as they have relation to Him are loved, as they are in Him. Christs humane Nature is next loved to the second Person, it is Vnited, and is first pure, holy, and beloved, Then because the Church is Christ misticall, it is neere to him (and in a manner) as neere duplicate page duplicate page as that sacred Body of his, both making up one Christ mysticall, And so is amiable, and beloved even of God himselfe, who hath pure eyes: yet in this respect lookes upon the Church as Vndefiled.
Christ and his Church are not to be considered as two, when we speake of this undefilednesse, but as one. And the Church having Christ with all that is Christs, they have the field, and the pearle in the field together, and Christ giving himselfe to the Church, he gives his Righteousnesse, his perfection, and holines, all is the Churches.
But how can it be the Churches, when it is not in the Church, but in Christ?
It is safe for the Church that it is in Christ who is perfect, and Vndefiled; for us to make us appeare so: and so it is in Christ the second Adam for our good: it is not in him as another person; but it is in him, as the Churches Head, that make both one Christ. The hand and the foot see not; but both hand and foot have benefit by the eye that sees for them. There is no member of the body understands, but the head does all for them. Put the case we have not absolute Righteousnesse, and undefilednesse in our owne Natures and persons inheering in us. Yet we have it in Christ that is one with us, who hath it for our good. It is ours; For all the comfort, and good that we may have by it, and thereupon, The Church in Christ is undefiled: yea even then when it feeles its own defilements. And here ariseth that wondrous contradiction that is found in a beleevers apprehension. The nature of faith is to apprehend Righteousnesse, in the sence of sinne, Happinesse, in the sence of misery, and favour in the sence of displeasure
And the ground of it is; Because that at the same time, the soule may be in some measure defiled in it selfe, and yet notwithstanding be undefiled in her head and husband Christ. Hence the guilty soule, when it feeles corruption and sinne, yet notwithstanding doth see it selfe holy, and cleane in Christ the head, and so at once there is a conscience of sinne, and no more conscience of sinne, as the Apostle saith, Heb. 10. 2. when we believe in Christ, and are purged with his bloud, that is, there is no more guilt of sin binding over to eternall damnation, yet notwithstanding alwayes there is a conscience of sinne, for we are guilty of infirmities,1 Joh. 1. 10. And if we say we have no sinne we lie and deceive our selves.
But, How can this be that there should be conscience of sinne, and no conscience of sinne,Object. a sinner, and yet a perfect Saint and undefiled?
The Conscience knowes its owne imperfection, so it is defiled,Answ. 1. and accuseth of sinne: And as it lookes to Christ so it sees it selfe pure, and purged from all sinne; Here is the conquest, fight, and the victory of Faith in the deepest sence of sinne, pollution and defilement in our selves; at the same time to see an absolute, and perfect Righteousnesse in Iesus Christ. Herein is even the triumph of Faith whereby it answers God. And Christ who sees our imperfections, (but it is to purge and cleanse them away, not to damne us for them;) at the same time hee sees us in his owne love, cloathed with his Righteousnesse, as one with himselfe indowed with whatsoever he hath, his satisfaction and obedience being ours, as verily as any thing in the world is. Thus hee lookes on us, and thus faith lookes upon him too, and together with the sight, and sense of sinne, at the same time, it apprehends Righteousnesse, perfect Righteousnesse, and so is undefiled. This is the maine point in Religion, and the comfort of Christians to see their perfection in Christ Iesus, And to be lost in themselves (as it were) and to be onelyonly found in him, not having their owne Righteousnesse, but the Righteousnesse of God in him. Phil. 3. 9.This is a mistery which none knowes but a beleeving soule; none see corruption more, none see themselves freed more, they have an inward sight to see corruption, and an inward faith to see God takes not advantage at it. And surely there can be no greater honour to Christ then this, In the sence of sin, of wants, imperfections, staines, and blemishes, yet to wrap our selves in the righteousnesse of Christ Godman, and by faith beeing thus covered with that absolute Righteousnesse of Christ, with boldnesse to goe cloathed in the garments of this our elder Brother, to the throne of grace, This is an honour to Christ, to attribute so much to his Righteousnesse, That being cloathed therewith, we can boldly breake through the fire of Gods justice, and all those terrible attributes, when we see them all (as it were) satisfied fully in Christ. For Christ with his righteousnesse could goe through the justice of God, having satisfied it to the full for us. And we being cloathed with this his Righteousnesse and satisfaction may goe through too.
But besides that there is another undefilednes in the Church, in respect to which she is called undefiled, that is, in pur…ty of disposition, tending to perfection. And God respects her according to her better part, and according to what hee will bring her in due time. For we are chosen un…o perfection, and to be holy in his fight, and perfectly holy, undefiled and pure, we are not chosen to weake beginnings.
In choosing us, what did God ayme at? Did hee ayme at these imperfect beginnings to rest there? No, we were elected and chosen to perfection; For as it is in this naturall life, God purposed that we should not onelyonly have all the limbes of men, but grow from infancie to activenesse and perfection; As God at first intended so much for our bodies, no question hee intends as much also for the soule, that we should not onelyonly have the lineaments of Christianity, a sanctified judgement with affections in part renewed; But hee hath chosen us to perfection by degrees. As the seed first lyes rotting in the ground, then growes to a stalke, and then to an eare; So Gods wisedome shines here by bringing things by degrees to perfection, and undefilednesse. His Wisedome will have it thus, or else his Power might have it otherwise, because he will have us to live by Faith, to trust his mercy in Christ, and not to the undefilednesse that is begunne in us, but to admire that which wee have in Christ himselfe.
And indeed it is the character of a judicious beleeving Christian soule, that he can set a price, and value the Righteousnesse of Christ out of himselfe, labouring, living and dying to appeare in that, and yet to comfort and sustaine himselfe during this Conflict and Sight betweene the flesh and the Spirit, that in time this inherent Grace shall be brought to perfection.
And Christ hee lookes upon us as he meanes to perfect the worke of Grace in us by little and little, as he meanes to purge and cleanse us, as Ephes. 5. 26, 27. The end of Redemption is, that he might purge his Church, and so never leave it, till he have made it a glorious Spouse in Heaven. He lookes upon us, as we shall be ere long, and therefore we are said, To be dead to sinne while we are but dying to it. And (saith he) You have cruc…fied the flesh with the affections, and lusts thereof, when we are but crucifying it;Gal. 5. 24. but it is said so, Because it is as sure to be done, as if it were done already. As a man, when he is condemned, and going to his execution, he is a dead man; So there is a sentence passed upon sinne and corruption, it shall be abolished and die. Therefore it is dead in sentence, and is dying in execution. It is done,Gal. 5. 24. They that are in Christ have crucified the flesh with the lusts thereof. It is as sure to faith as if it were done already. So wee are said to fit in heavenly places with Christ, wee are with him already.Eph. 2. 6. For Christ having taken us so neere in affection to himselfe, he will never leave us, till he have made us such, as hee may have full contentment in, which is in Heaven; when the contract betweene him and us shall be fulfilled in consummation of the marriage. Thus faith lookes, and Christ lookes thus upon us. Which should comfort us in weakenesse, that God regards us not in our present imperfections, but as he means to make us ere long. In the meane time that hee may looke upon us in love, he lookes upon us in the obedience of his sonne, in whom whatsoever is good shall be perfected at the last.
What should wee doe then,Vse. 1. if Christ doth make his Church thus, his Love, his Dove, his Vndefiled, by making his love to meete in it as the center thereof, whereunto hee doth confine all his love (as it were) wee should confine our love to him againe, and have no love out of Christ, since hee hath no love out of us; There should bee an everlasting mutu…ll shining, and reflection betweene him and the soule. Wee should laie open our soules to his love; (as indeed hee desires especially the communion of our affections,) wee should reflect love to him againe. This perpetuall everlasting entercourse betweene Christ and his Spouse, is her maine happinesse heere, and her eternall happinesse in heaven; In looking on him who hath done so much for us, hee shines on us, and wee looke backe againe upon him. Doth Christ love us so intimately…, and so invincibly, that no indignities nor sinne could overcome his love, which made, that hee endured that which hee hates most, to become sinne for us, 1 Cor. 5. 2….nay the want of that, which was more to him, then all the world, the want of the sence of the favour of God for a time, My God my God, why hast thou forsaken me…? Hath Christ thus infinitly loved us, and shall not wee backe againe make him our love? In their degree the Saints of God have all done so. It was a good speech of Ignatius the Martyr, My love Christ was crucified. So a Christian should say, My love was crucified, my love dyed, my love is in heaven; And for the things on earth I love them, as they have a beame of him in them, as they leade mee to him; But he is my love, there my love is pitched, even upon him, this is the ground of these Scripture phrases,Phil. 3. 2…. But our conversation is in heaven from whence wee looke for the Saviour, the Lord Iesus Christ, &c. Col. 3. 1.and set your affections on the things that are above. Why? Christ our love is there, the soule is more where it loves, then where its residence is. It dies (as it were) to other things, and lives in the thing it loves, therefore our thoughts and affections, our joy and delight should bee drawne up to Christ, for indeed his love hath such a magneticall attractive force, that where it is, it will draw up the heavie iron, the grosse soule, and make it heavenly, for there is a binding, a drawing force in this excellent affection of love.
My love, my Dove, &c.
There are all words of sweetnesse,Vse. 2. he lobours to expresse all the affection hee can, for the conscience, is subject to upbraid and to claimour much, so that there must bee a great deale of perswasion to still the accusing conscience of a sinner, to set it downe, make it quiet, and perswade it of Gods love. Therefore hee useth all heavenly Rhetoricke to perswade and move the affections.
In this that the Church is undefiled in Christ,Vse. 3. Let us learne when afflicted in conscience not so much to judge of our selves by what we feele in our selves as by what faith suggests. In Christ therefore let us judge of our selves by what wee are as in him: Wee are poore in our selves, but have riches in him; wee die in our selves in regard of this life, but wee have a life in him, an eternall l…fe, and wee are sinners in our selves, but wee have a Righteousnesse in him whereby wee are righteous in his sight. Wee are foolish,1 Cor. 5. 20. unskillfull, and ignorant in our selves, but hee is our wisdom in all whatsoever is amisse in us. Let us labour to see a full supplie of our wants made up in Christ, this is to glorifie God as much as if wee could fulfill the law perfectly. If wee were as undefiled as Adam was, wee could not glorifie God more, then when wee finde our selves, and our conscience guiltie of sinnes, yet thus by the Spirit of God to go out of our selves, and to see our selves in Christ, and thus to cast our selves on him, imbrace him, and take that guift of God given us, Christ offered to us, because God so commands,Ioh. 4. 10. wee honour God more, then if wee had the obedience that Adam had at first before his fall. For now in the covenant of Grace, hee will bee glorified in his mercy, in his forgiving, forbearing, rich transcendent mercy, and in going beyond all our unworthinesse and sinnes, by shewing that there is a Righteousnesse provided for us, the Righteousnesse of God…man, whose obedience and satisfaction, is more then our disobedience, because it is the d…sobedience of man onelyonly, but his Obed…ence and Righteousnesse is the Obedience, and Righteousnesse of God-man, so it satisfieth divine justice, and therefo…e ought to satisfie Conscience to the full, our faith must answer Christs carriage to us, we must therefore account our selves in him undefiled, because he accounts us so, not in our selves, but as we have a beeing in him, we are undefiled.
Againe see here Christ accounts us (even in regard of habituall grace) undefiled, though we have for the present many corruptions. Let us therefore learne a lesson of moderation of so excellent a teacher▪ let us not be ashamed to learne of our Saviour. What spirit shall wee thinke they have, that will unchurch Churches, because they have some defilement and unbrotherly bretheren, accounting them no Churches, no Bretheren, because they have some imperfections. Why hath not Christ a quarrell to the Church then? is hee blind? doth his love make him blind? No, hee seeth corruption, but hee seeth better things, somewhat of his owne that makes him overlooke those imperfections, because they are such as hee meanes to mortifie, subdue, weare away, and to fire out by the power of his Spirit, which as fire shall wast all those corruptions in time. So it is with the Church; put the case, she hath some corruptions, that it be not with her, as it should be, yet shee is a Church notwithstanding.1. Cor. 1…. The Church of Corinth (we see) Paul stiles them Saints, and Bretheren with all those sweet names, notwithstanding they had many corruptions among them.
Wee have a company of malignant spirits worse then these a great deale,Vse. 5. Atheisticall persons that have no Religion at all, who out of malice and envie watch for the halting of good Christians, who can see nothing but defilement in those that have any good in them, nothing but hypocrisie, mopishnesse, all that is naught, who if they can devise any blemish, put it upon them, whereas Christ sees a great deale of ill in the Church, but he sees it to pardon, subdue, and to pitty the Church for it, extolling and magnifying it's goodnesse. What spirits are those of, that watch to see imperfections in others, (that their hearts tell them are better then they,) that they may onelyonly disgrace them by it: for goodnesse they will see none.
And lik…wise,Vse. 6. It should teach us not to wrong our selves with false judgement. Wee should have a double eye, one eye to see that which is amisse in us, our owne imperfections, thereby to carry our selves in a perpetuall humility: but an other eye of Faith, to see what we have in Christ, our perfection in him, so to account of our selves, and glory in this our best beeing, that in him wee have a glorious beeing, such an one whereby God esteemes us perfect, and undefiled in him onelyonly. The one of which sights, should inforce us to the other, which is one end, why God in this world leaves corruption in his children. Oh, since I am thus undefiled shall I rest in my selfe? Is there any harbour for me to rest in mine owne Righteousnesse? O no, it drives a man out of all harbour; Nay, I will rest in that Righteousnesse, which God hath wro…ght by Christ, who is God-Man, That will indure the sight of God, beeing cloathed with which, … can indure the presence of God. So, this sight of our owne unworthinesse, and wants, should not be a ground of discourageme…t, but a ground to drive us perfectly out of our selves, that by faith we might renew our title to that Righteousnesse, wherein is our especiall glory, Why should w… not judge of our selv… as Christ doth? Can we see more in our selves, then hee doth? yet notwithstanding all he sees, hee accounts us as Vndefiled.
Againe, …ince hee accounts us undefiled, because hee meanes to make us so,Vse. 7. and now lookes on us, as we shall be▪ In all our …oyles, and infirmities, let us comfort our selves, it shall not thus be alwayes with us. O, this … of mine shall fall and fall still, and shall d…ay as Sauls house, and the Spirit at the last shall conquer in all this. I am not chosen to this beginning, to this conflicting course of life: I am chosen to triumph, to perfection of Grace, this is my comfort. Thus we should comfort our selves, and set upon our enemies, and conflict in this hope of victory, I shall … the … of my selfe at the last. Jm…erfection should not discourage, but comfort us in this world; wee are chosen to perfection; L…t us still re…oyce in that we are chosen to Sanctification, which is a little begunne, being an earnest of other bl…ssings; let us not rest in the pledge or in the earnest, but labour for a further pledge of more strength, and grace; For … have the Spirit of Christ, will strive to be as much unspotted, and as heavenly as they can; To fit themselves for that heavenly Condition as much as may bee; when, because they canno… be in heaven, yet they will converse there, as much as they can; and because they cannot be with such company altogether, they will be as much as may be, labouring as they … to be that which they shall be hereafter. Imperfection contents them not; and therefo…re they pray still in the Lords prayer, Thy kingdome come. While there is any imperfection, their hearts are inlarged more and more, nothing contents them but perfection. And indeed God accounts us thus u…spotted for this end, because hee would incourage us, Where hee sees the will and indeavour hee gives the title of the thing desired.
Verse. 3. I have put of my coate, how shall I put it on? I have washed my feete, how shall I defile them?
Here is an ingenious confession made by the Church of her owne untowardnesse, notwithstanding all Christs heavenly Rhetorick and perswasion that hee did use; yet shee drawes backe, and seemes to have reason so to doe. I have put my coate, how shall I put it on againe to let thee in, I have washed my feete, &c. It is a phrase taken from the custome of those hot countries, wherein they used to wash their feete. I have washed my feete, …ow shall I defile them to rise and open the doore to thee? There is a spirituall meaning herein, as if shee had said, I have some ease by this sleepie profession, some freedome from evill tongues, and some exemption, and immunity from some troubles I was in before. I was then perhaps too indiscreete, now wilt thou call me againe to those troubles, that I have wisely avoyded? No, I have put of my coate, how shall I put it on? I have washed my feete, how shall I defile them? I affect this estate very well; I am content to be as I am without further troubling of my selfe; Thus the Church puts of Christ. This I take to be the meaning of the words,Observ. 1. That which is observiable is this: That it is not an easie matter to bring the soule & Christ together into neere fellowship. We see here how the Church drawes back, for, the flesh moves either not to yeeld at all to duty, or to be cold, uncertaine, and unsetled therein. The flesh knowes that a neere communion with Christ cannot stand with favouring any corruption, & therfore the flesh will doe something, but not enough, it wil yeeld to something, but not to that that it should doe, to that communion and fellowship that we ought to have with Christ. To instance in some particulars, as a rule and measure to somewhat of which we should be.
A Christian life should be nothing but a communion, and entercourse with Christ. A walking in the Spirit; and to be spirituall, and to savour the things of the Spirit altogether, hee should studie to adorne his profession by a lively and cheerefull performance of dutie:Mat. 5. 16. And be exemplarie to others; and should be in such a frame,Act. 9. …9. as he should walke continually in the comforts of the Holy Ghost undismayed, and undaunted, And abound in the fruits of the Spirit, and doe all the good he can wheresoever hee comes,Jam. 1. 27. Hee should keepe himselfe unspotted of the world, goe against the streame, and be-continually in such a temper, as it should be the joy of his heart to be dissolved, and to be with Christ.2 Tim. 4. 8. One might go on thus in a world of particulars, which would be too long. If we could attaine to this excellency, it were an happy life, a Heaven upon Earth, this wee should ayme at. Will the flesh indure this, thinke you? No, it will not; Which you shall see more particularly in this next Observation, which is,
That One way,Obser. 2. whereby the unregenerate part in us hinders this communion with Christ, and the shining of a beleever in a christian course, Is by false pretences, reasons and excuses. I have washed my feete, I have put of my coate, &c.
The flesh never wants excuses and pretences (there was never any yet came to hell, but they had some seeming pretence for their comming thither) to shift and shuf…e off duties, there was never yet any carelesse sinnefull course but it had the flesh to justifie it with one reason or other; and therefore it is good to understand the Sophysticall shifts of the flesh, and pretences and shewes which it hath, and as it is good to know the truth of God, and of Christ revealed in his word, so is it to know the falsenesse and deceitfullnesse of our owne hearts, they are both mysteries almost alike, hard to be knowne. Labour wee then more and more to know the falsehood of our owne disposition, and to know the truth of God, To give instance in a f…w p…rticulars. You s…e in the Church the difficulty of her comm…on with Christ comes from the idle pretences and excuses sh… hath. Every one hath his sev…ll pre…xts, as his state and condition is. Wee thinke wee should be loosers, if wee give our selves to that degree of goodnesse which others doe, whereas God doth curse those blessings which men get with neglect of duty to him. If wee seeke first the Kingdome of Heaven, all other things that are good for us, shall be cast upon us.
Thou shalt loose the favour of such a one▪Object.
Never care for that favour thou canst not keepe with Gods favour,Answ. the favour of man is a snare, take heed of that favour that snares thee, thou loosest their favour and company, but thou gainest the favour of Christ, and company of Angells.
But they will raile on thee and reproach thee with thy old sinnes.Object.
Care not,Answ. God will doe thee good for that, as David said, when Shemai cursed him.
But I shall loose my pleasure?Object.
O but such pleasures end in death;Answ. they are but pleasures of sinne for a season, and thou shalt not loose by the change, the wayes of wisdome are pleasant wayes, one day religiously spent in keeping of a good conscience, what a sweet farewell hath it? Ioy is in the habitation of the Righteous. It becomes the Righteou… to be j…yfull. How ever outwardly it seemes yet there is a Paradise within. Many such objections the flesh makes, some take scandall at the prosperity of the wicked, and affliction of the Saints, and from hence take occasion to ro… in their dreggs of sin,Mat. 11. 6. but what saith Christ, Happy is the man who is not offended in m…e. As for the prosperity of the wicked, envy them not, they stand in slippery places, and flourish like a greene bay tree, but presently they vanish. Take no offence at them nor at the crosse, looke not at this,Mat. 5. 10. but at the ensuing comfort. Blessed are they that suffer for Righteousnesse sake, binde such words to your he…d as your crowne, Go… reserves the best comforts to the worst times, his people never find it otherwise.
I but if I be thus precise, the times are so bad,Object. I shall be alone.
Complaine not of the times when thou makest them worse,Answ. thou shouldest make the times better, the worse the times are, the better be thou,Phil. 3 20. for this is thy glory to be good in an evill generation. This was Lots glory. Paul tells what ill times they were, But saith hee, Our conversation is in Heaven, from whe…ce wee looke for a Saviour: What brings destruction on Gods people, but their joyning with the wicked. When they joyned with the children of men, then came the flood, these and the like pretences, keepe men altogether from goodnesse, or else from such a measure, as may bring honour to God and comfort to themselves.
Or if men be great, why this is not honourable to do thus, as you know what Michall said to David, How glor…ous was the King of Israell this day? like a foole, &c. To attend upon the word of God with reverence, to make conscience of Religion, O it stands not with greatnesse &c. But the Spirit of God answereth this in him, I will yet be more vile for God. It is a mans honour heere to stand for God, and for good things, and it is our honour, that God will honour us so much.
Those likewise that are worldly have excuses also;The excuses of worldlings. alas I must tend my calling, and they have Scripture for it to.1 Ti…. 4. 8. He… that provides not for his family is worse then an Infidell, as if God had set up any callings to hinder the calling of Christianity, as if that were not the greatest calling, and the best part that will abide with us forever, as if it were not the part of a Christian to redeeme time from his calling to the duties of Christianity.Luk. 10. 42. I have no time (saith the worldling) what will you have mee to do? why what time had David when hee meditated on the Law of God day and night?Psal. 1. 2. hee was a King, the King is bound to study the Scriptures. And yet whose imployment is greater,Deus. 17. 18, 19. then the imploiment of the cheife Magistrate?
And thus every one as their state and condition is, they have severall pretences and excuses. Those that are young, their excuse is, we have time enough for these things hereafter. Others as those that were negligent to build the second Temple,Hag. 1. …. The time is not yet say they; when as the uncertainty of this life of ours, the weightinesse of the businesse, the danger of the custome of sinne, the ingaging of our hearts deeper and deeper into the world, makes it a more difficult thing to be a Christian. It more and more darkens our understanding the more we sinne, and the more it estrangeth our affections from good things the more wee have run out in an evill course. Time is a speciall mercy, but then thou hast not time onelyonly but the meanes, good company, and good motions, thou mayest never have such a gale againe, thy heart may be heardned through the deceitfulnesse of sinne. Againe, who would want the comforts of Religion for the present, (as Austin saith) I have wanted thy sweetenesse too long. What folly is it to want the sweetenesse and comfort of Religion so long as we may have it.
Some others pretend, The uncomfortablenesse of Religion, I shall want my comforts, when as indeed there is no sound comfort without having our hearts in a perfect communion with Christ, walking with God, and breaking of from our evill courses. What is the reason of discomforts, unresolvednesse, and unsetlednesse? when we know not where we are, whether we goe, or what our condition is, unsetlednesse breedes discomfort, and indeed there is no pleasure so much, as the pleasure that the serving of God hath with it. As the fire hath light and heate alwayes in it, so there is no holy action that we performe throughly, but as it hath an increase of strength, so there is an increase of comfort and joy annexed to it. There is a prese…t reward annexed to all things that are spiritually good: they carry with them present peace and joy, the conscience hath that present comfort, which consumes all discouragements whatsoever, as is alwayes found in the experience of that soule, that hath wonne so much of it selfe, as to breake through discouragements to the practise of holy duties. Beleevers have a joy and comfort, that others know not of: Rev. 2. 7.an hidden kind of Manna, and contentment.
These, and a thousand such like discouragements men frame to themselves. My health will not serve: I shall indanger my life; There is a Lyon in the way, Prov. 26. 13.(saith the sluggard) who with his excuses thinks himselfe wiser, Prov. 26. 16.then the wisest in the Citty; There is none so wise as the sluggard; for belly pollicie teacheth him a great many excuses, which he thinks will goe for wisedome; because by them he thinks to sleepe in a whole skinne; Hee is but a sluggard for all that, and though hee plead Yet a litle while, P…vertie, not onelyonly outward, but spirituall poverty and barrennesse of soule will come upon him, as an armed man, and leave him destitute of grace and comfort, when he shall see at the last what an evill course of life hee hath led, that hee hath yeelded so much to his lazy flesh to be drawne away by discouragements from duties, that he was convinced were agreeable to the word. Now, what may bee the grounds and causes of these false Pre…noes and Excuses, which hinder us from holy duties. There be many causes.
First of all, one cause of this in us is this, Naturally so farre as we are not guided by a better spirit then our owne,Causes of our delay…s, in putting of Spirituall duties. we are inclined to much to the earthly present thi…gs of this life, because they are present, and pleasant; and we are nuzled up in them,Our inclination t… earthly things. and whatsoever pulls us from them is unwellcome to us, this is one ground.
Againe, Ioyne with this, that, Naturally since the fall,Because our depraved wit naturally aboundeth in shifts. the soule of man having lost wisdome to guide it to that which is truly good, hath wit enough left to devise untoward shifts, to excuse that which is evill. In this fallen estate the former abilities to devise things throughly good, is turned to a matter of untoward wit joyned with shifting.…ccles. 7. …. 9. God made man right but he hath sought out many inventions. Carnall witt, serves carnall will very well: and carnall lusts never want an advocate to plead for them, namely carnall reason. From the bent therefore of the soule to ill things, Pleasure, Ease, and Honour, (such a condition as pleaseth the outward man since the fall) the bent and weight of the soule goeth this way, together with wit: having lost the Image of God in holy wisdome, there is shifting. This is a ground also why delayes are joyned with shifts.
Againe,Because of corrupt natures li…enesse to the Divell. there is another ground, that Corrupt Nature (in this like the Divell and sinne) which never appeare in their owne colours, sets a man on this way. Who would not hate the divell if he should appeare in his owne likenesse? or sinne if it should appeare in his owne colours? and therefore wit stretcheth it selfe to finde out shifts. For sayes the heart, unlesse there be some shifts and pretences to cover my shame, I shall be knowne to bee what J am indeed, which J would be loath were done: I would have the sweet, but not the shame of sinne, the credit of Religion, but not put my selfe to the cost which commeth with true Religion, to deny my selfe. Corrupt courses never appeare in their owne colours, they are like the Divell for this.
And then againe, Naturally there is a great deale of Hypocrisie in us;Because of our …ocrisie. wee may doe duties to satisfie Conscience (for somewhat must be done,) to heare now and then, reade and come to prayer betwixt sleeping and waking (yawning prayers) when we can doe nothing else; somewhat must be done, conscience else will cry out of us that we are Atheists, and shall be damned: some slubbering service must be done therefore. Yet notwithstanding herein is our hypocrisy, that we cannot bring our hearts to do it, as it should be done to purpose, for though it be true that there is much imperfection in the best actions, the best performances, yet this is hypocrisie when men doe not doe it as God may accept it, and as it may yeeld themselves comfort. The heart drawes backe: duties it will and must doe, but yet will not doe them as it shall have comfort by them. This is inbred in the heart naturally, conscience forceth to doe something, though the slesh and corruption pulls backe. This is the disposition of all men, till they have got the victory of their owne Atheisticall hearts.
And then againe▪ Because of a false conceit of God and of Christ.Another ground may bee this, a false conceit of God, and of Christ; that they will take any thing at our hands, because wee love our selves, and thinke that wee doe very well, wee thinke that God is such a one as wee are, as it is Psal. 50. 21. Thou thoughtest that I was like unto thee, &c. that God will be put off with any thing, and any excuse will serve the turne. You have not a swearer, a filthy carelesse person, But hee thinkes God is mercifull, and Christ dyed for sinners: and I was provoked to it, &c. still hee thinkes to have some excuse for it, and that they will stand good with God. This Athe…sme is in us naturally, and when wee are palpably to blame in the judgment of others and our selves in our sober witts▪ yet wee put more ignorance and carelesnesse on God then on our selves. Tush, God regards it not, it is the times, I would bee better: It is company whom I must yeeld unto &c. They thinke God will accept these things from them
But one maine ground thereof is,The scandals we meet withall in the world. The scandalls that wee meet withall in the world; which (indeed) is a ground, because our owne false hearts are willing to catch at any thing. You see (say they) these men that make profession of Religion what they are (and then the divell will thrust some Hypocrisie into the profssion of Religion) and they judge all by one or too (and will bee sure to doe it) therein stands their ingenuity, and if they can see any infirmity in them that are incomparably better then themselves, Oh they are safe, heere is warrant enough to dislike Religion and all good courses; because some doe so and so, as if the course of Religion were the worse for that. Thus they wrap themselves in those excuses, as men doe there hands to defend them from pricks. This is the vile poyson of our hearts that will bee naught, and yet notwithstanding will have reason to be so. The speech is, wicked…esse never wanted pr…texts: which as it is true of great wickednesse, much more is it of that which goes in the world for drowsie lukewarme profession, under which many sincke to Hell, before they are aware. They never want reason and pretexts to cover their sinne, there is a mint and forge of them in the soule, It can coyne them suddenly. Thus wee see our wits doe serve 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 is spiritually 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 doctrine of salvation, with the instruments, teachers and those that leade us a better vvay, that our vvit vvill serve for. But to take a course to doe us good another day, to lay up comforts in vvhichwhich vve might end and close up our dayes, there vve are backvvard, and have shift upon shift. This is added for the further explication of it: because of the necessity of the poi…t. For, except our hearts be discovered to us, we shall never know what Religion meanes, save to know so much as may through the winding, turning, shifting, and falshood of our owne Nature, bring us to hell: Wherein we are worse enemies to our selves then the Divell is, who could not hurt us, unlesse we did betray our selves. But hee hath factours in us to deale for him, our owne carnall wit and affection, they hould correspondencie with him, whence all the mischiefe that he doth us, is by that intercourse that our nature hath with Sathan, That is the Dalilah which betrayeth all the Sampsons (sound vvorthy Christians in the vvorld) to their spirituall enemies. The refore, vve can never be sufficiently instructed, vvhat a vile nature vve have so opposite to Religion, as farre as it is saving. Corrupt nature doth not oppose it so farre as it is slubbered over, but so farre as may bring us to that state vve should be in. vve… have no vvorse enemies then our ovvne hearts. Therefore let us vvatch over our selves continually, and use all blessed meanes appointed of God whereby vve may escape out of this dangerous sleepie disposition of soule, vvhichwhich cost the Church so deare, as wee shall heare (God vvilling) hereafter.
The end of the seventh Sermon.