Bowels Opened, Sermon 1
SERMON I.
CANT. V. I.
I am come into my Garden, my Sister, my Spouse, I have eaten my honey-combe with my honey: I have drunke my wine with my milke; eat O friends, Drinke, yea drinke abundantly, O Beloved!
OTher bookes of Salomon lie more obvious and open to common understanding;Introduction. but, as none entered into the Holy of Holies, Levit.but the High Priest, so none can enter into the mystery of this Song of Songs, but such as have more neare Communion with Christ. Songs, and specially Mariage-Songs, serve to expresse mens owne Ioyes, and others praises. So, this Booke containes
The Mutuall Ioyes, and Mutuall Praises betwixt Christ and his Church.
And as Christ and his Church, are the greatest persons that partake of humane nature, so whatsoever is excellent in the whole world, is borrowed to set out the excellencies of these two great Lovers.
It is called Salomons Song, who next unto Christ, was the greatest Sonne of wisdome that ever the Church bred: whose understanding, as it was large as the sand of the Sea, so his Affections, especially that of Love, was as large: as we may see by his many wives, and by the delight he sought to take in whatsoever nature could afford. Which affection of Love in him misplaced, had beene his undoing, but that he was one beloved of God; who by his Spirit raised his soule to lovely Objects of a higher Nature. Here in this argument there is no danger for the deepest wit, or the largest affection (yea of a Salomon) to over-reach: for the knowledge of the love of Christ to his Church, is above all knowledge, The Angels themselves may admire it,Eph 3. 19. though they cannot comprehend it. It may well therefore be called the Song of Salomon; The most excellent Song, of a man of the highest conceit, and deepest apprehension, and of the highest matters, The Intercourse betwixt Christ the Highest Lord of Lords, and his best beloved contracted Spouse.
There are diverse things in this Song, that a corrupt heart (unto which all things are defiled) may take offence; But, To the pure all things are pure. Such a sinfull abuse of this Heavenly Booke is farre from the intention of the Holy Ghost in it, which is by stouping low to us, to take advantage to raise us higher unto him; that by taking advantage of the sweetest passage of our life, (Mariage) and the most delightfull affection (Love) in the sweetest manner of Expression (by a Song) he might carrie up the Soule to things of a Heavenly Nature.Simile. We see in Summer, that one heat weakens another: and a great light being neare a little one, drawes away and obscures the flame of the other:Simile. so it is when the affections are taken up higher to their fit Object, they die unto all earthly things, whilst that heavenly flame consumes and wasts all base affections and earthly desires.Two especiall wayes of Mortification. Amongst other wayes of Mortification, there be two remarkable,
1. By imbittering all earthly things unto us, whereby the Affections are deaded to them.
2. By shewing more noble, excellent, and fit Objects.
That the soule issuing more largely and strongly into them, may be diverted; and so by degrees die unto other things. The holy Spirit hath chosen this way in this Song; by elevating and raising our affections and love, to take it off from other things, that so it might runne in its right Channell. It is pitie that a sweet streame should not rather run into a Garden, than into a puddle: what a shame is it, that man having in him such excellent affections as Love, Ioy, Delight, should cleave to dirty base things that are worse than himselfe, so becomming debased like them? Therefore the Spirit of God, our of mercy and pitie to man, would raise up his affections, by taking comparison from earthly things leading to higher matters, that onelyonly deserve Love, Ioy, Delight, and Admiration. Let Gods stouping to us, occasion our rising up unto him; for, here the greatest things, The Mystery of Mysteries, the Communion betwixt Christs and his Church, is set out in the familiar comparison of a Marriage: that so we might the better see it in the glasse of a comparison, which we cannot so directly conceive of, as we may see the sun in water,Simile. whose beames we cannot so directly looke upon: OnelyOnly our care must be, not to looke so much on the colours, as the Picture: and not so much on the Picture, as on the Person it selfe represented: that we looke not so much to the resemblance, as to the Person resembled.
Some would have Salomon by a Spirit of Prophecie, to take a view here of all the time, from his Age to the second coming of Christ: and in this Song, as in an abridgement, to set downe the severall Passages and Periods of the Church, in severall ages, as containing diverse things which are more correspondent to one age of the Church than another. But howsoever this Song may containe (we deny not) A story of the Church in severall ages: yet this hinders not, but that most passages of it agrees to the Spirituall estate of the Church in every age: as most Interpreters have thought. In this Song there is
1. A strong desire of the Church of nearer Communion with Christ: and then
2. Some declining againe in affection.
3. After this we have Her recovery and regaining againe of Love: after which
4. The Church fals againe into a declining of Affection, whereupon followes a further strangenesse of Christ to her, than before: which continues, untill
5. That the Church perceiving of Christs constant affection unto her, notwithstanding her unkind dealing, recovers and cleaves faster to Christ, than ever before. Chap. 3.
These passages agree to the Experience of the best Christians in the state of their owne lives. This Observation must carrie strength through this whole Song, An Observation for the whole Song.That, there is the same regard of the whole Church, & of every particular member in regard of the chiefest Priviledges and Graces that accompany salvation. There is the same reason of every drop of water, as of the whole Ocean all is water; and of every sparke of fire, as of the whole Element of fire, all is fire: of those Homogeneall bodies, as we cal them, there is the same respect of the part and of the whole. And therefore as the whole Church is the Spouse of Christ, so is every particular Christian: and as the whole Church desires still nearer Communion with Christ, so doth every particular member. But to come to the words.
I am come into my Garden, &c.
This Chapter is not so well broken and divided from the former as it might have beene; for, it were better and more consequent, that the last Verse of the former Chapter were added to the beginning of this.
CANT. IV. XVI.
Awake, O North-wind, and come thou South, blow upon my Garden, that the Spices thereof may flow out; let my Beloved come into his Garden, and eat his pleasant fruits.
And therefore, by reason of connexion of this Chapter with the former Verse, we will first speake somwhat of it briefly, onelyonly to make way for that which followes. The words containe
1. A turning of Christs speech to the winds to blow upon his Garden: with the End, why? That the Spices there of may flow out.
2. We have an invitation of Christ by the Church, to come into his Garden, with the End, To eat his pleasant fruits.
It may be a Question, whether this Command be the words of Christ, Quest.or, the desire of his Spouse. The words are spoken by Christ, Answ.because he cals it (My Garden) and the Church after, invites him to eat of (His) pleasant fruits, not of (Hers) yet the words may be likewise, an answer, to a former secret desire of the Church; whereof the order is this. The Church being sensible of some deadnesse of Spirit; secretly desires some further quickening. Christ then answers those desires, by commanding the winds to blow upon her. For, ordinarily Christ first stirres up desires, and then, answers the desires of his owne Spirit, by further increase, as here.
Awake, thou North-wind, and come thou South, and blow upon my Garden, &c.
For the first Point named, we see here, that Christ sends forth his Spirit, with Command to all meanes, under the name of North and South wind, to further the fruitfulnesse of his Church. The wind is natures fanne, what winds are to the Garden, that the Spirit of Christ, in the use of meanes, is to the soule. From Comparison fetcht from Christs commanding the winds; We may in generall observe,Observation from Christs commanding the winds. That, All Creatures stand in obedience to Christ, as ready at a word, whensoever he speakes to them. They are all as it were asleepe untill he awakes them. He can call for the wind out of his treasures when he pleases, he holds them in his fist.
Which may comfort all those that are Christs, Vse.that they are under one that hath all creatures at his becke under him, to do them service, and at his checke to do them no harme. This drew the Disciples in admiration to say, What manner of man is this,Mat. 8. 27. that even the winds and the seas obey him? And cannot the same power still the winds and waves of the Churches and States, and cause a sodaine clame, if (as the Disciples) we awake him with our Prayers.
Secondly, we see here, that Christ speakes to winds contrary one to another, both in regard of the coasts from whence they blow, and in their quality: but both agree in this, that both are necessary for the Garden: where we see, That, The courses that Christ takes,Observation from the contrary blasts of winds. and the meanes that he uses with his Church, may seeme contrary, but by a wi…e ordering all agree in the wholsome issue. A prosperous and an afflicted condition are contrary, a mild and a sharpe course may seeme to crosse one another. Yet, sweetly they agree in this, that as the Church needeth both, so Christ uses both for the Churches good. The North is a nipping wind, and the South a cherishing wind, therefore the Southwind is the welcomer and sweeter after the Northwind hath blowne. But howsoever, all things are ours, Paul, Apollos, Cephas, things present and to come, 1 Cor. … 21.life, death, &c. all things work together for good to us, Rom. 8. 28.being in Christ.
Hence it is that the manifold wisdome of Chirst maketh use of such variety of conditions,Vse 1. and hence it is that the Spirit of Christ is mild in some mens Ministeries, and sharpe in others. Nay, in the very same Minister, as the state of the soule they have to deale with all requires.
Sometimes againe, the people of God need purging and sometimes refreshing, whereupon the Spirit of God caries it selfesutably to both conditions, and the Spirit in the godly themselves drawes good out of every condition, sure they are that all winds blow them good, and were it not for their good, no winds should blow upon them. But in regard that these times of ours, by long peace and plenty, grow cold, heavy, and secure, we need therefore all kinds of winds to blow upon us, and all little enough. Time was when we were more quicke and lively, but now the heat of our spirits are abated; we must therefore take heed of it, and quicken those things that are ready to die, Revel.or els in stead of the North and South-wind, God will send an East-wind that shall dri… up all, as it is, Hos. 13. 15.
Againe, if Christ can raise or lay, bind up or let loose all kind of winds at his pleasure, then if meanes be wanting or fruitlesse; It is he that sayes to the clouds, drop not; and to the winds, blow not. Therefore, we must acknowledge him in want or plenty of meanes. The Spirit of Christ in the use of meanes is a free agent, sometimes blowes strongly, somtimes more mildly, somtimes not at all, no creature hath these winds in a bag at command, and theresore it is wisdome to y…eld to the gales of the Spirit, though in some other things (as Salomon observes) it may hinder to observe the winds, Eccles. 11, 4.yet here it is necessary and profitable to observe the winds of the Spirit.
Now for the cleare understanding of what we are to speak of, let us first observe
1. Why the Spirit of God in the use of the meanes is compared to wind. And then,
2. Why the Church is c…mpared to a Garden: which shall be handled in the proper place.In what Respects the Spirit of God is compared to wind.
But first for the wind.
1 The wind bloweth where it lis…th, as it is Iob. 3. 8. So the Spirit of God blowes freely, and openeth the heart of some, and powreth grace plentifully in them.
2 The wind (especially the North-wind) hath a cleansing force; so the Spirit of God purgeth our hearts from dead works to serve the living God; making us partakers of the divine nature, 2 Pet. 1.
3 The wind disperseth and Scattereth clouds, and makes a serenity in the ayre. So doth the Spirit disperse such clouds as corruption and Satan raise up in the soule, that we may clearely see the face of God in Iesus Christ.
4 The wind hath a cooling and a tempering quality, and tempers the distemper of nature: as in some hot countries there be yearely Anniversarie winds which blow at certaine times in Summer, tempering the heat. So the Spirit of God allayeth the unnaturall heats of the soule in fierie Tentations, and bringeth it into a good temper.
5 The wind being subtill searcheth into every corner and …ranie. So the Spirit likewise is of a searching nature, and discerneth betwixt the joynts and the marrow, betwixt the flesh and the Spirit, &c. searching those hidden corruptions, that nature could never have found out.
6 The wind hath a cherishing and a fructifying force. So the Spirit is a quickening and a cherishing Spirit, and maketh the heart which is as a barren wildernesse, to be fruitfull.
7 The wind hath a conveying power of sweet smells in the ayre, to carry them from one to another. So the Spirit in the Word conveyeth the seeds of Grace and comfort from one to another, it drawes out what sweetnesse is in the spirits of men, and makes them fragrant and delightfull to others.
8 The wind againe beares downe all before it, beats downe houses, and trees like the Cedars in Lebanon, turnes them up by the roots, and layes all flat. So the Spirit is mighty in operation, there is no standing before it: It brings down mountaines, and every high thing that exalts it selfe, and layes them levell: nay, the Roman and those other mighty Empires could not stand before it.
For these respects and the like the blowing of the Spirit is compared to wind. For which end Christ here commands the winds to
Blow upon his Garden.
[To blow, &c.] See here the order, linking and concatination of things one under another, to the prospering of a poore flower or plant in a Garden; not onelyonly soyle is needfull, but ayre and wind also, and the influence of Heaven: and God commanding all, as here, the winds to Blow upon his Garden. To this end as a wonderfull mercy to his people, it is said Hos. 2. 22. And it shall come to passe in that day, I will heare saith the Lord, I will heare the Heavens, and they shall heare the earth, and the earth shall heare the corne, the wine, and the oyle; and they shall heare Iezreel. As the Creatures are from God, so the order and dependance of creatures one from another: to teach us, not onelyonly what to pray for, but also what to pray fitly for. Not onelyonly to pray for the deaw of heaven, but also for seasonable and cherishing winds. It is not the soyle, Non ager sed annus facit …but the season that makes fruitfull; and that from seasonable winds and influences. So, In spirituall things there is a Chaine of Causes and Effects; Prayer comes from Faith, Rom. 10. 14. Faith from the Hearing of the Word, Hearing from a Preacher; by whom God by his Spirit blowes upon the heart: and a Preacher from Gods sending. If the God of Nature should but hinder and take away one linke of natures chaine, the whole frame would be disturbed. Well, That which Christ commands here, is for the winds to
Blow upon his Garden.
And we need blowing,In what Respects we need the blowing of the Spirit. our spirits will be becalmed els, and stand at a stay, and Satan will be sure by himselfe and such as are his bellowes, to blow up the seeds of sinfull lusts in us. For, there are two spirits in the Church, the one alwayes blowing against the other. Therefore, the best had need to be stirred up,Exod. 17. 12. otherwise with Moses, their hands will be ready to fall down, and abate in their affection. Therefore we need Blowing,
1. In regard of our naturall inhability.
2. In regard of our dulnesse and heavines cleaving to nature occasionally.
3. In regard of contrary winds from without, Sathan hath his bellows filled with his spirit, hinders the work of grace all they can, so that we need not onelyonly Christs blowing, but also his stopping other contrary winds, that they blow not, Rev. 7. 1.
4. In regard of the estate and condition of the new convenant, wherein all beginning, growth, and ending, is from Grace, and nothing but Grace.
5. Because old Grace, without a fresh supply, will not hold against new crosses and tentations.
Therefore when Christ drawes let us run after him,Vse. when he blowes, let us open unto him, It may be the last blast that ever we shall have from him. And let us set upon Duties with this Incouragement, that Christ will blow upon us, not onelyonly to prevent us, but also to maintaine his owne Graces in us. But O! where is this stirring up of our selves, and one another upon these grounds?
But,Quest. Why is the Church compared to a Garden? Christ herein takes all manner of termes to expresse himselfe and the state of the Church,Answ. as it is to him, to shew us that wheresoever we are, we may have occasion of heavenly thoughts, to raise up our thoughts to higher matters. His Church is his Temple, when we are in the Temple, it is a field when we are there; A Garden, if we walke in a Garden: It is also a Spouse and a Sister; &c. But more particularly the Church is resembled to a Garden,In what respects the Church is compared to a garden.
1. Because a Garden is taken out of the common wast ground, to be appropriated to a more particular use; so the Church of Christ is taken out of the wildernesse of this wast world, to a particular use.Exod. 9. 26. It is in respect of the rest, as Goshen to Egypt, wherein light was, when all else was in darknesse. And indeed wherein doth the Church differ from other grounds, but that Christ hath taken it in? It is the same soyle as other grounds are; but, he dresseth and fits it to beare spices and herbes.
2. In a garden nothing comes up naturally of it selfe, but as it is planted and set; so nothing is good in the heart, but as it is planted and set by the heavenly Husbandman.Iohn 15. 22. We need not sow the wildernes, for the seeds of weeds prosper naturally, the earth is a mother to weeds, but a stepmother to herbs. So weeds & passions grow too rank naturally, but nothing growes in the Church of it self, but as it is set by the hand of Christ, who is the Author, Dresser, and Pruner of this Garden.
Againe, In a Garden nothing uses to be planted but what is usefull and delightfull, so there is no grace in the heart of a Christian, but it usefull (as occasion serves) both to God and man.
Further, In a garden there are variety of flowers and spices; especially in those hot Countries; so in a Christian, there is somewhat of every grace: as some cannot heare of a curious flower, but they will have it in their Garden, so a Christicannot heare of any Grace;Simile. but he labours to obtaine it, they labour for graces for all seasons, and occasions. They have for Prosperity, temperance and sobriety; for Adversity, patience and hope to sustaine them. For those that are above them, they have Respect and Obedience; and for those under them, sutable usage in all conditions of Christianity. For the Spirit of God in them is a seminary of spirituall good things;Reason. as in the corruption of nature, before the Spirit of God came to us, there was the seminary of all ill weeds in us, so when there is a new quality and new principles put in us, there with comes the seeds of all graces.
Againe, of all other Places, we most delight in our Gardens to walk there and take our pleasure, and take care thereof, for fencing, weeding, watering, and planting. So Christs chiefe care and delight is for his Church: he walks in the midst of the seven golden Candlestickes: Revel. 2. 1.and if he defend and protect States, it is that they may be a harbour to his Church.
And then againe, as in Gardens there had wont to have Fountaines and streames which run through their Gardens: as Paradise had foure streames which ran through it. So the Church is Christs Paradise, and his Spirit is a spring in the midst of it, to refresh the soules of his upon all their faintings, and so the soule of a Christian becomes as a watered Garden.
So also, Their Fountaines were sealed up; so the joyes of the Church and particular Christians,Cant. 4. 12. are as it were sealed up; A stranger (it is said) shall not meddle with this joy of the Church.Pro. 14. 10.
Lastly, A garden stands alwayes in need of weeding and dressing; continuall labour and cost must be bestowed upon it; sometimes planting, pruning and weeding, &c. So in the Church and hearts of Christians, Christ hath alwayes somewhat to do, we would els soone be over-growne and turne wild: In all which, and the like respects, Christ calleth upon the winds to blow upon his Garden.
If then the Church be a severed portion, then,Vse 1. We should walke as men of a severed condition from the world, not as men of the world, but as Christians, to make good that we are so, by feeling the graces of Gods Spirit in some comfortable measure, that so Christ may have somthing in us, that he may delight to dwell with us, so to be subject to his pruning and dressing. For, It is so far from being an ill signe, that Christ is at cost with us, in following us with afflictions, that it is rather a sure signe of his love. For, the care of this blessed Husbandman is to prune us so, as to make us fruitfull. Men care not for heath and wildernesse whereupon they bestow no cost. So when God prunes us by crosses and afflictions, and sowes good seed in us, it is a signe, he meanes to dwell with us, and delight in us.
And then also, we should not strive so much for common liberties of the world that common people delight in, but for peculiar graces, that God may delight in us as his Garden.
And then, let us learne hence, not to despise any nation or person, seeing God can take out of the wast wildernesse whom he will, and make the Desart an Eden.
Againe, let us blesse God for our selves, that our lot hath fallen into such a pleasant place, to be planted in the Church the place of Gods delight.
And this also should move us, to be fruitfull, for men will indure a fruitlesse tree in the wast wildernesse, but in their garden who will indure it? Dignity should mind us of duty. It is strange to be fruitlesse and barren in this place that we live in, being watered with the deaw of Heaven, under the sweet influence of the meanes. This fruitlesse estate being often watered from heaven, how fearefully is it threatned by the Holy Ghost?Heb. 6. 8. that it is neare unto cursing and burning. For in this case, visible Churches, if they prosper not, God will remove the hedge, and lay them wast, having a Garden elswhere. Sometimes Gods plants prosper better in Babylon, than in Iudea. It is to be feared God may complaine of us, as he doth of his people, Ier. 2. 21. I have planted thee a noble vine, how art thou then come to be degenerated? If in this case we regard iniquity in our heart, the Lord will not regard the best thing that comes from us, as our prayers, Heb. 12. 18. Heb. 13. We must then learne of himselfe, how and wherein to please him, obedience from a broken heart is the best sacrifice. Marke in Scriptures what he abhors, what he delights in: we use to say of our friends, would God I knew how to please them:Heb. 11. 6. Christ teacheth us, that without faith it is impossible to please him. Let us then strive and labour to be fruitfull in our Places and Callings: for it is the greatest honour in this world, for God to dignifie us with such a condition,Hos. 10. 1. as to make us fruitfull. We must not bring forth fruit to our selves, as GOD complaines of Ephraim. Honour, Riches, and the like, are but secondary things, arbitrary at Gods pleasure to cast in: but, to have an active heart fruitfull from this ground, that God hath planted us for this purpose, that we may doe good to mankind, this is an excellent consideration not to pro…ane our calling. The blessed man is said to be, a tree planted by the water side, that brings forth fruit in due season; but it is not every fruit: not that fruit which Moses complaines of, Deut. 32. 32. The wine of Dragons, and the Gall of Alpes: but good fruit, as Iohn speakes: Every tree that bringeth not forth good fruit, is hewen downe, and cast into the fire.Mat. …. 10.
Lastly, in that the Church is called Christs Garden, this may strengthen our faith in Gods care and protection. The Church may seeme to lie open to all incursions, but it hath an invisible hedge about it, a wall without it, and a well within it.Zach. 2. 5. God himselfe is a wall of fire about it, and his Spirit a well of living waters running through it to refresh and comfort it.Rev. 22. 1. As it was said of Canaan, so it may be said of the Church; The eye of the Lord is upon it all the yeare long, and he waters it continually. From which especiall care of Gods over it, this is a good plea for us to God, I am thine, save me, I am a plant of thine owne setting, nothing is in me but what is thine, therefore cherish what is thine. So, for the whole Church the plea is good; the Church is thine, fence it, water it, defend it, keep the wild bore out of it. Therefore the enemies thereof shall one day know what it is to make a breach upon Gods vineyard. In the meane time, let us labour to keep our hearts as a Garden, that nothing that defileth may enter. In which respects the Church is compared to a Garden, upon which Christ commands the North and South-wind (all the meanes of Grace) to blow.
But to what end must these winds blow upon the Garden?
That the Spices thereof may flow out.
The End of this blowing is you see, That the Spices thereof may flow out; good things in us lie dead and bound up, unlesse the Spirit let them out. We ebb and flow, open and shut, as the Spirit blowes upon us; without blowing, no flowing. There were gracious good things in the Church, but they wanted blowing up and further spreading, whence we may observe, That,
We need not onelyonly grace to put life into us at the first,Observ. but likewise grace to quicken and draw forth that grace that we have. This is the difference betwixt mans blowing and the Spirits; man when he blowes (if grace be not there before) spends all his labour upon a dead coale, which he cannot make take fire. But the Spirit first kindles a holy fire, and then increases the flame. Christ had in the use of meanes wrought on the Church before, and now further promoteth his owne worke. We must first take in, and then send out; first be cisternes to containe; and then, conduits to convey. The wind first blowes, and then the Spices of the Church flow out; we are first sweet in our selves, and then sweet to others.
Whence we see further,Observ. That, It is not enough to be good in our selves, but our goodnesse must slow out: that is, grow more strong, usefull to continue and streame forth for the good of others. We must labour to be (as was said of Iohn) burning and shining Christians: for Christ is not like a boxe of oyntment shut up and not opened, but like that boxe of oyntment that Mary powred out, which perfumes all the whole house with the sweetnesse thereof. For, the Spirit is herein like wind: it carries the sweet …avour of grace to others. A Christian so soone as he finds any rooting in God, is of a spreading disposition, and makes the places he lives in the better for him. The whole body is the better for every good member;Philem. 10. as we see in Onesimus. The meanest persons when they become good, are usefull and profitable; of briers become flowers, the very naming of a good man casts a sweet favour as presenting some grace to the heart of the hearer. For, then we have what we have to purpose; when others have occasion to blesse God for us, for conveying comfort to them by us. And for our furtherance herein, therefore, the winds are called upon to awake and blow upon Christs Garden,
That the Spices thereof may flow out.
Hence we see also,Observ. That, Where once God begins, he goes on, and delights to add incouragement to incouragement,Observ. to maintaine new setters up in Religion: and doth not onelyonly give them a stocke of grace at the beginning, but also helpes them to trade; He is not onelyonly Alpha, Rev. 1. 8.but Omega unto them: The Beginning and the Ending. He doth not onelyonly plant graces, but also watereth and cherisheth them; where the Spirit of Christs, it is an incouraging Spirit. For, not onelyonly it infuseth grace, but also stirres sit up, that we may be ready prepared for every good worke, otherwise, we cannot do that which we are able to do, the Spirit must bring all into exercise, els, the habits of grace will lie asleep; we need a present Spirit to do every good: not only the power to will, but the will it selfe: and not onelyonly the will, but the deed is from the Spirit. Which should stirre us up to go to Christ, that he may stirre up his owne graces in us, that they may flow out.
Let us labour then in our selves to be full of goodnesse,Vse. that so we may be fitted to do good to all: as God is good and does good to all, so must we strive to be as like him as may be. In which case for others sakes, we must pray, that God would make the winds to blow out f…lly upon us, That our spices may flow out for their good. For a Christian in his right temper thinks, that he hath nothing good to purpose, but that which does good to others. Thus farre of Christs Command to the North and South-wind to awake and blow upon, his Garden, That the spices thereof may flow out. In the next place we have
2. Christs Invitation by the Church to come into his Garden. With the End thereof, To eat his pleasant Fruits.
Which words shew, The Churches further desire sire of Christs presence to delight in the graces of his owne Spirit in her. She invites him to come and take delight in the Graces of his owne Spirit. And she cals him Beloved, because all her love is, or should be imparted and spent on Christ, who gave himselfe to a cursed death for her. Our love should run in strength no oterr way, therefore the Church cals Christ her Beloved. Christ was there before, but she desires a further presence of him; whence we may observe, That,
Wheresoever grace is truely begun and stirred up, there is still a further desire of Christs presence,Observ. and approaching daily more and more neare to the soule, the Church thinkes him never neare enough to her, untill shee bee in heaven with him. The true Spouse and the Bride alwayes (unlesse in desertion and temptation) cryeth, Come Lord Iesus,Rev. 22. 17 Come quickly. Now these degrees of Christs approaches to the soul untill his Second Comming are that he may manifest himselfe more and more in defending, comforting and inabling his Church with Grace▪ every further manifestation of his presence, is a further Comming.
But why is the Church thus earnest?
First,Reas. 1. because grace helps to see our need of Christ, and so helps us to prize him the more; which high esteeme breeds an hungring earneste desire after him, and a desire of further likenesse and sutablenesse to him.
Secondly, because the Church well knowes, that when Christ comes to the soule, he comes not alone, but with his Spirit, and his Spirit with abundance of peace and comfort. This shee knowes what need she hath of his Presence, that without him there is no comfortable living. For, wheresoever he is, he makes the soule a kind of Heaven, and all conditions of life comfortable.
Hence we may see that those that do not desire the presence of Christ in his Ordinances,Vse. are (it is to be feared) such as the wind of the Holy Ghost never blew upon. There are some of such a disposition, as they cannot indure the presence of Christ: such as Antichrist and his limms, whom the presence of Christ in his Ordinances blasts and consumes. Such are not onelyonly profane and wordly persons, but proud hypocrites who glory in something of their owne, and therefore their hearts rise against Christ and his Ordinances, as laying open and shaming their emptinesse and carnalnesse. The Spirit in the Spouse is alwayes saying to Christ, come. It hath never enough of him, he was now in a sort present; But the Church (after it is once blowen upon) is not satisfied without further presence. It is from the Spirit, that we desire more of the Spirit, and from the presence of Christ, that we desire a further Presence and Communion with Him. Now
The end and Reason why Christ is desired by the Church to come into his Garden, Is,
To eat his pleasant fruits.] that is, to give him contentment. And is it not fit that Christ should eat fruit of his owne vine, have comfort of his owne Garden, to tast of his owne fruits? The onelyonly delight Christ hath in the world, is in his Garden: and that he might take the more delight in it, he makes it fruitfull, and those fruits are precious fruits, as growing from plants set by his owne hand, relishing of his owne Spirit, and so fitted for his tast. Now the Church knowing what fitted Christs tast best, and knowing the fruits of grace in her heart: desireth that Christ would delight in his own graces in her, and kindly accept of what she presented him with. Whence we see, That,
A gracious heart is privy to its owne grace and sincerity, Observ.when it is in a right temper: and so farre as it is privy, is bold with Christ in a sweet … reverend manner. So much sincerity, so much confidence, If our heart condemne us not of unsincerity, we may in a reverend manner speake boldly to Christ: It is not fit there should be strangenesse betwixt Christ and his Spouse; neither indeed will there be, when Christ hath blowen upon her, and when she is on the growing hand.
But marke the Order.
First, Christ blowes, and then the Church sayes, Come: Christ begins in love, then love drawes love;Cant. 1. 4. Christ drawes the Church, and she runs after him▪ The fire of love melts more than the fire of affliction.
Againe, we may see here in the Church a carefulnesse to please Christ; as it is the duty, so it is the disposition of the Church of Christ to please her Husband.
The Reason is,Reason 1. First, our happinesse stands in his contentment, and all cannot but be well in that house, where the husband and the wife delight in, and make much of each other.
A…d againe, after that the Church hath denied her selfe and the vanities of the world, entring into a way and course of mortification, whom els hath she to give her selfe to, or receive contentment from. Our manner is to study to please men whom we hope to rise by, being carefull that all we do may be well taken of them: as for Christ, we put him off with any thing: If he likes it, so it is; if not, it is the best that he is like to have.
O let us take the Apostles counsell, Coloss. 1. 1. To labour to walk worthy of the Lord, &c. unto all well-pleasing, increasing in knowledge, Coloss. 1. 9, 10▪and fruitfulnesse in every good worke. And this knowledge must not onelyonly be a generall wisdome in knowing truths, but a speciall understanding of his good will to us, and our speciall duties againe to him▪
Againe, that we may please Christ the better, labour to be cleansed from that which is offensive to him: let the spring be cleane. Therefore the Psalmist desiring that the words of his mouth and the meditations of his heart might be acceptable before God,Psal. 19. 12. first begs cleansing from his secret sinnes.
And still we must remember that he himselfe must worke in us, whatsoever is well-pleasing in his sight, that so we may be perfect in every good thing to do his will, having grace whereby we may serve him acceptably. And one prevailing argument with him is, that we desire to be such as he may take delight in, The upright are his delight. It cannot but please him when we desire grace, for this end that we may please him. If we study to please men in whom there is but little good; should we not much more study to please Christ the fountaine of goodnesse? Labour therefore to be spirituall,Rom. 8. 6. for to be carnally minded is death, and those that are in the flesh cannot please God.
The Church desires Christ to come into his Garden, to eat his pleasant fruits. Where we see, The Church gives all to Christ: Observe.The Garden is his, the Fruit his, the pleasantuesse and preciousnesse of the Fruit is his. And as the fruits please him, so the humble acknowledgement that they come from him, doth exceedingly please him. It is enough for us to have the comfort, let him have the glory. It came from a good Spirit in David, when he said,2 Chron. Of thine owne Lord I give thee, &c. God accounts the works and fruits that comes from us to be ours, because the judgement and resolution of will, whereby we do them is ours. This he doth to incourage us, but because the grace whereby we judge and will aright comes from God, it is our duty to ascribe whatsoever is good in us, or comes from us, unto him: so God shall lose no praise, and we lose no incouragement. The imperfections in well-doing are onelyonly ours, and those Christ will pardon, as knowing how to beare with the infirmities of his Spouse, being the weaker vessell.
This therefore should cheere up our spirits,Vse. in the wants and blemishes of our performances. They are notwithstanding, precious fruits in Christs acceptance, so that we desire to please him above all things, and to have nearer communion with him: fruitfulness unto pleasingnes may stand with imperfections, so that we be sensible of them, and ashamed for them. Although the fruit be little, yet it is precious, there is a blessing in it. Imperfections help us against tentations to pride, not to be matter of discouragement, which Satan aimes at. And as Christ commands the North and South-wind to blow for cherishing, so Satan labours to stirre up an East pinching wind, to take either from indeavour, or to make us heartlesse in indeavour. Why should we think basely of that which Christ thinks precious? Why should we thinke that offensive which he counts as incense? We must not give false witnesse of the work of grace in our hearts, but blesse God that he will work any thing in such polluted hearts as ours. What though as they come from us they have a relish of the old man, seeing he takes them from us,Rev. 8. 3. and perfumes them with his own sweet odors, to presents them unto God. He is our High Priest which makes all acceptable, both Persons, Prayers, and Performances, Heb. 9. 13.sprinkling them all with his blood.
To conclude this Point, let it be our study to be in such a condition wherein we may please Christ; and whereas we are daily prone to offend him, let us daily renew our covenant with Him, and in him: and fetch incouragements of well-doing from this, that what we do, is not onelyonly well-pleasing unto him, but rewarded of him. And to this end desire him, that he would give command to North and South, to all sort of meanes, to be effectuall, for making us more fruitfull, that he may delight in us as his pleasant Gardens; and then what is in the world, that we need much care for, or feare?
Now upon the Churches Invitation for Christ to come into his Garden, followes His gracious Answer unto the Churches Desire, in the first Verse of this fift Chapter.
CANT. V. I.
I am come into my Garden, my Sister, my Spouse, I have gathered my myrrhe with my spice, I have eaten my honey-combe with my honey, I have drunk my wine with my milke; eat O friends, drinke, yea drinke abundantly, O beloved.
Which words containe in them
An answer to the Desire of the Church, in the latter part of the Verse formerly handled: Awake thou North-wind, and comes thou South, &c.
Then Vers. 2. is set forth The secure estate of the Church at this time, I sleepe, but my heart waketh, in setting downe whereof the Holy Ghost here by Salomon shewes likewise
The loving Intercourse betwixt Christ and the Church one with another.
Now Christ upon the secure estate and condition of the Church desires her, To open unto him, Ver. 2. Which desire and waiting of Christs is put off and sleighted with poore and slender excuses, Verse 3. I have put off my coat, how shall I put it on, &c.
The successe of which excuses is, that Christ seems to go away from her (and indeed to her sight and sense departs) Ver. 6. I opened to my Beloved, but my Beloved had withdrawen himselfe, &c. whereupon she layes about her, is restlesse, and inquires after Christ from the watchmen, who misuse, wound her, and take away her veile from her, Vers▪ 7.
Another Intercourse in this Chapter here is, That the Church for all this gives not over searching after Christ: But askes the Daughters of Ierusalem, what was become of her Beloved, Vere 8. and withall, in a few words, but full of large expression, she relates her case unto them; That she was sicke of love: and so chargeth them to tell her beloved; if they find him. Where upon a Question moved by them, touching her Beloved, Ver. 9. What is thy Beloved more than another Beloved? She takes occasion (being full of love) which is glad of all occasions to speak of the Beloved, to burst forth into his Praises, by many elegant Expressions, Vers. 10, 11, 12, &c.
1. In generall; setting him at a large distance, beyond comparison from all others, to be The chiefest of ten thousand, Vers. 10.
2. In particulars, Ver▪ 11, &c. His head is as most fine gold, &c.
The Issue whereof was; That, The Daughters of Ierusalem become likewise inamoured▪ with him, Chap. 6. 1. and thereupon enquire also after him: Whether is thy Beloved gone, O thou fairest among women, &c. Unto which demand the Church makes Answer, Chap. 6. 2. and so Ver. 3 of that Chapter, makes a confident triumphant close unto all these grand passages fore-named. I am my Beloveds and my Beloved is mine, &c. all which will better appeare in the Particulars themselves.
The first thing then which offereth it selfe to our consideration, is, Christs Answer to the Churches Invitation, Chap. 4. 16.
I am come into my Garden, my Sister, my Spouse, I have gathered my myrrhe with my spice; I have eaten my honey-combe with my honey; I have drunke my wine with my milke; Eat O friends, drink, yea drink abundantly O beloved. In which Verse we have,
1. Christs Answer to the Churches Petition; [I am come into my Garden.]
2. A Compellation, or Description of the Church, [My Sister, my Spouse.]
3. Christs acceptation of what he had gotten there, [I have gathered my myrrhe with my spice, I have eaten my honey-combe with my honey.]
4. There is, An Invitation of all Christs friends to a magnifique abundant feast, [Eat O friends, drinke, yea drink abundantly, O beloved.]
For the first then, in that Christ makes such a reall Answer unto the Churchs Invitation, I am come into my Garden, &c. We see, That Christ comes into his Garden: 'Tis much that he that hath heaven to delight in, will delight to dwell among the sons of sinfull men: but this he doth for us, and so takes notice of the Churches Petition.
Let my Beloved come into his Garden, and eat his pleasant fruit. The right speech of the Church that gives all to Christ, who when she hath made such a petition, heares it. The Order is this.
First of all, God makes his Church lovely, planteth good things therein,The Order of God…is hearing his Church. and then stirs up in her good desires: both fitnesse to pray from an inward gracious disposition: and holy desires: after which, Christ hearing the voice of his own Spirit in her, and regarding his owne preparations, he answers them graciously. Whence, in the first place we may observe, That,
God makes us good,Observ. stirres up holy desires in us, and then answers the desires of his holy Spirit in us.
A notable place for this we have Psal. 10. 17.How the heart is prepared to prayer. which shewes how God first prepares the heart to pray, and then heares these desires of the soule stirred up by his owne Spirit, Lord, thou hast heard the desires of the humble, none are fit to pray but the humble, such as discerne their owne wants: Thou wilt prepare their hearts, thou wilt make thine eare to heare. So Rom. 8. 26. It is said, Likewise the Spirit also helpeth our infirmities; for, we know not what we should pray for as we ought: but the Spirit it selfe maketh intercession for us, with groanings which cannot be uttered. Thus the Spirit not onelyonly stirs up our heart to pray: but also prepares our hearts unto it Especially this is necessary for us, when our thoughts are confused with trouble, grief, and Passions, not knowing what to pray. In this case the Spirit dictates the words of praier, or els, in a confusion of thoughts summes up all in a volie of sighs and unexpressible groanes. Thus it is true, that our hearts can neither be lifted up to Prayer, nor rightly prepared for it, in any frame fitting, but by Gods owne Spirit. Nothing is accepted of God toward heaven and happines, but that which is spirituall: all saving and sanctifying good comes from above. Therefore God must prepare the heart, stirre up holy desires, dictate prayer: must do all in all, being our Alpha and Omega.Rev. 1. 6.
Now, God heares our Prayers, First, Because the Materialls of these holy desires are good in themselves, Why God heares our Prayers.and from the Person from whence they come, his beloved Spouse, Reason 1.as it is Cant. 2. 14. where Christ desiring to heare the voice of his Church, saith, Let me see thy Countenance, and let me heare thy voice; for sweet is thy voice, and thy countenance is comely. Thus the voice of the Spouse is sweet, because it is stirred up by his owne Spirit, which burnes the Incense, and whence all comes which is savingly good. This offering up of our prayers in the name of Christ, is that which with his sweet odors perfumes all our Sacrifices and Prayers; Rev. 8. 3.because being in the Covenant of Grace, God respects whatsoever comes from us, as we do the desires of our neare friends.
And then againe, God heares our Prayers, Because he lookes upon us as we are in election, and choice of God the Father, who hath given us to him. Not onelyonly as in the neare bond of marriage, husband and wife, but also as he hath given us to Christ: which is his plea unto the Father, Ioh. 17. 6. Thine they were, thou gavest them me, &c. The desires of the Church please him, because they are stirred up by his Spirit, and proceed from her that is his: whose voice he delights to heare, and the prayers of others for his Church are accepted, because they are for her that is his Beloved.
To confirme this further, see Isa. 58. 9. Thou then shalt cry, and the Lord shall answer; thou shalt call, and presently he shall say, Here I am, &c. so as soone as Daniel had ended that excellent prayer, the Angell telleth him, At the beginning of thy supplications the decree came forth, &c. So because he knowes what to put into our hearts,Dan. 9. 23. he knowes our desires and thoughts. And therefore accepts of our prayers and heares us; because he loves the voice of his owne Spirit in us. So it is said, He fulfils the desires of them that feare him; and he is neare to all that call upon him, to all that call upon him in truth. Cant. 2. 14.And our Saviour he saith; Ask and ye shall receive, Psal. 145. 18.&c. So we have it, 1 Ioh. 5. 14. And we know if we ask any thing according to his will, he heareth us.M…t. 7. 7.
Let it therefore be a singular comfort to us, that in all wants,Vse 1. so in that of friends, when we have none to go to, yet we have God to whom we may freely powre out our hearts, there being no place in the world that can restraine us from his presence, or his Spirit from us, he can heare us and help us in all places. What a blessed estate is this? None can hinder us from driving this trade with Christ in heaven.
And let us make another use of it likewise, to be a meanes to stirre up our hearts, to make use of our priviledges. Vse 2.What a prerogative is it for a favourite to have the Eare of his Prince, him we account happy: surely he is much more happy, that hath Gods …are, …im to be his Father in the covenant of grace: Him reconciled, upon all occasions to powre out his heart before Him, who is mercifull and faithfull, wise and most able to helpe us. Why are we discouraged therefore; and why are we cast downe, when we have such a powerfull and such a gracious God to go to in all our extremities?Psal. 42. ult. He that can pray can never be much uncomfortable.
So likewise,Vse 3. it should stirre us up to keep our peace with God, that so we may alwayes have accesse unto him, and communion with him. What a pitifull case is it to lose other comforts, and therewith also to be in such a state, that we cannot go to God with any boldnesse? It is the greatest losse of all,The greatest losse of all. when we have lost the spirit of Prayer. For, if we lose other things, we may recover them by Prayer. But when we have lost this boldnesse to go to God, and are afraid to look him in the face (as malefactors the Iudge) this is a wofull estate.
Now there are diverse cases wherein the soule is not in a state fit for Prayer. Cases wherein one is unfit to pray.As that first, Psal. 66. 18. If I regard iniquity in my heart, the Lord will not regard my Prayer. If a man hath a naughty heart, that purposeth to live in any sinne against God, he takes him for an enemy, and therefore will not regard his Prayer. Therefore we must come with a resolute purpose, to break off all sinfull courses, and to give up our selves to the guidance of Gods Spirit.A strong motive to sanctification. And this will be a forcible Reason to move us thereunto, because so long as we live in any knowne sinne unrepented of: God neither regards us nor our prayers. What a fearfull estate is this, that when we have such need of Gods favour in all estates; in sicknesse, the houre of death, and in spirituall temptation, to be in such a condition, as that we dare not go to God? Though our lives be civill, yet if we have false hearts that feed themselves with evill imaginations, and with a purpose of sinning (though we act it not) the Lord will not regard the prayers of such a one, they are abominable (The very sacrifice of the wicked is abominable)
Another case is,Pro. 13. when we will not forgive others. We know it is directly set downe in the Lords Prayer. Forgive us our trespasses, as we forgive them that trespasse against us, and there is further added Vers. 15.Mat. 6. 12. If you forgive not men their trespasses, neither will your heavenly Father forgive you. If our hearts tell us we have no disposition to pardon, be at peace and agreement, then we do but take Gods Name in vaine, when we ask him to forgive our sinnes, and we continue in envy and malice. In this case God will not regard our prayers, as it is said; I care not for your Prayers, or for any service you performe to me: why?Isa, 1. For your hands are full of blood: you are un…mercifull,Isa. 66. of a cruell fierce disposition, which cannot appeare before God rightly, nor humble it selfe in Prayer. If it doth; its owne bloudy and cruell disposition wilbe objected against the Prayers, which are not mingled with faith and love, but with wrath and bitternesse. Shall I look for mercy that have no mercifull heart my selfe? Can I hope to find that of God, that others cannot find from me? An unbroken disposition which counts Pride an ornament, that is cruell and fierce, it cannot go to God in Prayer. For, whosoever would prevaile with God in prayer, must be humble: for our supplications must come from a loving peaceable disposition, where there is a resolution against all sinne. Psal. 73.Neither is it sufficient to avoid grudging and malice against these, but we must looke that others have not cause to grudge against us, as it is commanded. Matth. 5. 23. If thou bring thy gift to the altar, and there remembrest that thy Brother hath ought against thee: leave there thy gift before the altar, and go thy way, first be reconciled to thy Brother: and then come and offer thy gift. So that if wee doe not seeke reconciliation with men unto whom we have done wrong, God will not bee reconciled to us, nor accept any service from us.
If then we would have our Prayers, and our Persons accepted, or respected, let us make conscience of that which hath beene said, and not loose such a blessed priviledge as this is, that God may regard our prayers. But here may be asked.
How shall I know whether God regard my prayers or not?Quest.
First,Answ. 1 When he grants the thing prayed for, or inlargeth our hearts to pray still. How to know when God heares our prayers.It is a greater gift then the thing it selfe we beg, to have a spirit of prayer with a heart inlarged. For, as long as the heart is inlarged to prayer, it is a signe, that God hath a speciall regard of us; and will grant our petition in the best and fittest time.
When hee answers us in a better and higher kind, as Paul when he prayed for the taking away of the Prick of the flesh; had promises of sufficient grace.
When againe, He gives us inward peace, though he gives not the thing: as Phil. 4. 7. In nothing bee carefull, but in all things let your requests be made to God, with prayer and thankesgiving.Object.
But sometime he doth not answer our requests.Answ.
It is true he doth not, but the peace of God which passeth al under standing guards our hearts & minds in the knowledge & love of God. So though he answers not our prayers in particular; yet he vouchsafes inward peace unto us; assuring us that it shall goe well with us, though not in that particular wee beg. And thus in not hearing their prayers, yet they have their hearts desire, when Gods will is made known. Is not this sufficient for a Christian, either to have the thing, or to have inward peace, with assurance that it shall go better with them, then if they had it: with a spirit inlarged to pray, till they have the thing prayed for? If any of these be; God respects our prayers.
Againe, In that Christ is thus ready to come unto his Garden upon the Churches Invitation, we may further observe; That
Christ vouchsafes his gracious Presence to his Children,Observ. upon their desire of it.
The point is cleere, from the beginning of the world, the Church hath had the presence of Christ alway. For, either he hath beene present in Sacrifices, or in some other things, signes of his presence, Exod. 3. 2.as in the Bush, or some more glorious manifestation of his presence,Exod. 25. 22. the Arke, and in the Cloude, Exod. 13. 21.and Pillar of fire, and after that more gloriously in the Temple: he hath ever beene present with his Church in some signe or evidence of his presence, he delighted to be with the children of men. Sometimes before that, sometimes hee assumed a body and afterward laid it downe againe untill hee came indeed to take our nature upon him never to leave it againe. But, heere is meant, a spirituall presence most of all; which the Church in some sort ever had: now desires, and he offers:Psal. 65. 2. as being a God hearing prayer. And to instance in one place for all to see how ready Christ hath alwaies beene to shew his presence to the Church upon their desire. What else is the burden of the 107. Psalme; but a repetition of Gods readinesse to shew his presence in the Church, upon their seeking unto him, and unfained desire of it: notwithstanding all their manifold provocations of him to anger: which is well summed up, Psal. 106. 43. Many times did he deliver them, but they provoked him with their counsell, and were brought low for their iniquity. Neverthelesse, hee regarded their affliction when he heard their crie.
It doth not content the Church, That the Church is carried from desire to desire.to have a kinde of spirituall presence of Christ; but, It is carried from desire to desire, till the whole desire be accomplished. For, as their are graduall presences of Christ, so their are sutable desires in the Church which rise by degrees. Christ was present 1 by his gracious Spirit. And then 2 more gratiously present in his Incarnation, the sweetest time that ever the Church had from the beginning of the world untill then. It being the desire of nations: for the discription of those who lived before his comming, is from, the waiting for the consolation of Israel, that is, for the first comming of Christ. And then there is a third and more glorious presence of Christ, that all of us wait for, whereby we are described to be such, as waite for the comming of Christ: for the soule of a Christian is never satisfied untill it injoy the highest desire of Christs presence, which the Church knew well enough must follow in time. Therefore she especially desires this spirituall presence, in a larger and fuller measure, which shee in some measure already had. So then, Christ is graciously present in his Church, by his holy Spirit.Matth. 28. I will be with you (saith he) unto the end of the world. It is his promise, when I am gone my selfe; I will not leave you comfortlesse, but leave with you my Vicar-Generall; Iohn 16.(the Holy Spirit the Comforter) who shall be alway with you. But
How shall we know that Christ is present in us?Quest.
To know this we shall not need to pull him from heaven,Answ. we may know it in the Word and Sacraments and in the Communion of Saints; How to know that Christ is present in us.for, these are the conveyances whereby he manifests himself, together with the work of his own gratious Spirit in us: for, as we need not take the Sunne from Heaven to know whether or not it be up, or be day: which may be knowne by the light, heate, & fruitfullnes of the creature, and as in the Spring, we need not looke to the Heaven to see whether the Sunne be come neere us or not; for looking on the Earth we may see all greene, fresh, lively strong and vigorous. So it is with the presence of Christ, we may know he is present, by that light which is in the soule, convincing us of better courses to be taken, of a spirituall life, to know heavenly things, and the difference of them from earthly and to set a price upon them. When there is together with light, a heate above nature. The affections are kindled to love the belt things, and to joy in them.
And when together with heate, there is strength and vigor, to carrie us to spirituall duties, framing us to a holy communion with God, and one with another.
And likewise when there is every way cheerefullnes and inlargement of spirit; as it is with the creature when the Sunne approacheth. For these causes, the Church desires Christ, that she may have more light, life, heate, vigor, strength, and that she may be more cheerefull and fruitfull in duties. The soule when it is once made spirituall, doth still desire, a further and further presence of Christ, to be made better and better.
What a comfort is this to Christians, that they have the presence of Christ so farre forth, as shall make them happie, and as the earth will afford. Nothing but Heaven (or rather Christ in Heaven) it selfe, will content the child of God. In the meane time his presence in the Congregation, makes their soules (as it were) Heaven. If the Kings presence, who carries the Court with him, makes all places where he is a Court.That where Christ is present, there Heaven is in some degrees. So Christ he carries a kinde of Heaven with him, whersoever he is, his presence hath with it, life, light, comfort, strength & all. For one beame of his countenance, will scatter all the cloudes of griefe whatsoever. It is no matter where we be, so Christ be with us. If with the 3 Children in a fiery furnace; it is no matter, if a fourth be there also. Da…. 3.So, if Christ be with us, the flames nor nothing shall hurt us. If in a dungeon as Paul and Sylas were, if Christs presence be there,Act, 15. 52 by his spirit to inlarge our soules; all is comfortable whatsoever. It changeth the nature of all things, sweetneth every thing, besides that sweetnesse which it brings unto the soule, by the presence of the spirit, as we see in the Acts, when they had received the Holy Ghost more abundantly, they cared not what they suffered; regarded not whipping, nay were glad that they were accounted worthy to suffer anything for Christ. Act. 5. 41.Whence came this fortitude? from the presence of Christ, and the Comforter which he had formerly promised?
So, let us have the spirit of Christ that comes from him;That having Christs presence we need feare nothing. then it is no matter what our condition be in the world: upon this ground let us feare nothing that shall befall us in Gods cause, whatsoever it is. We shall have a spirit of prayer at the worst. God never takes away the spirit of Supplication from his children, but leaves them that, untill at length he possesse them fully of their desires. In all Christs delaies, let us looke unto the Cause; and to our Carriage therein: Renew our Repentance, that we may be in a fit state to go to God, and God to come to us. Desire him to fit us for prayer and holy communion with him, that we may never doubt of his presence.