Bowels Opened, Sermon 3
THE THIRD SERMON.SERM. III.
CANT. V. 1, 2.
I am come into my Garden, my Sister, my Spouse: I have gathered my Myrre with my Spice, I have eaten my hony-combe with my honey, I have drunk my wine with my milke: eate O friends, drinke, yea, drinke abundantly, O Beloved!
I sleepe, but my heart waketh,&c.
IT hath beene shewed how Christ and the Church were feasting together. Shee entreated his company to come into his Garden and eat his pleasant fruits: He according to her desire, was come, and not onelyonly feasted on the Churches provision, but also brought more with him. Christ taking walks in his Garden (that is, his Church, and every particular soule, which is as a sweet Paradise for him to delight in) is much refreshed: and in wi…nesse of acceptance brings increase. What greater incouragement can we wish, then that we being by nature as the earth, since the fall accursed; should be the soile of Christs delight, planted and watered by him, and that what we yeeld, should be so well taken of him. We are under so gracious a covenant, that all our services are accepted: not onelyonly our hony, but hony-combe, not onelyonly our wine, but our milke, our weake services as well as our strong: because the spirit which we have from him sweetneth all. As in Nature there is one common influence from heaven, but yet variety of flowers, Violets, Roses, Gill…flowers, Spices, all sweet in their severall kind with a different kind of sweetnesse: so all graces have their beginning from the common influence of Christs spirit, though they differ one from another, and are all accepted of the Father of lights from whence they come.Iames 1. 17. Christ wonders at his owne grace,Luk. 15. 28. O woman great is thy faith, and Cant. 3. 6. Who is this that commeth out of the wildernesse like pillars of smoake, perfumed with myrrh and frankincense, with all powders of the Merchant?
Let not the weakest of all others be discouraged; Christ lookes not to what he brings so much as out of what store; that which is least in quantity, Luk. 21. 3.may be most in proportion, as the Widowes mite was more in acceptance then richer offerings. Levit. 5. 7.A paire of turtle doves was accepted in the Law,Exod. 35. 6. and those that brought but goats haire to the building of the Tabernacle.
The particulars here specified that Christ took delight in, and inviteth others to a further degree of delight in, are
Myrrhe and Spice, hony and hony-combe, milke
Which shew,
1. The Sweetnesse
2. The variety
3. The use
of grace and Spirituall cō fort.
Myrrhe and Spices, I refresh the spirits, and 2 preserve from putrefaction: which are therefore used in embalming. If the soule be not embalmed with grace, it is a noisome carrion soule, and as it is in it selfe, so whatsoever commeth from it is abominable.
Milke and hony nourish and strengthen, and Wine increaseth spirits; and thereupon incourageth, and allayeth sorrow and cares.Pro. 31. 6. Give wine to him that is ready to die. The sence of the love of Christ is sweeter then wine, it banisheth feares and sorrow and care.
From this mutuall delight betweene Christ and his Spouse we observe next that,
There is a mutuall feasting betwixt Christ and his Church, The Church bringeth what she hath of his Spirit, and Christ comes with more plenty.
For there being so neere a covenant betweene him and us, we are by his grace to performe all offices on our part, we invite him, and he inviteth us. There is not the meanest Christian in whom there is not somewhat to welcome Christ withall, but Christs sends his provision before, and comes (as we say) to his owne cost; he sends a spirit of faith, a spirit of love, a spirit of obedience. Some are content to invite others but are loth to goe to others, as if it were against state: they would have wherewith to entertaine Christ, but are unwilling to be beholding to Christ. 2. Some are content to have benefit by Christ, as his righteousnesse to cover them, &c. but they desire not grace to entertaine Christ: but a heart truly gracious desireth both to delight in Christ, and that Christ may delight in it; it desireth grace together with mercy, holinesse with happinesse. Christ could not delight in his love to us, if we by his grace had not a love planted in our hearts to him. But to come to speake of this Feast.
We see it pleaseth Christ to vaile heavenly matters with comparisons fetcht from earthly things that so he may enter into our soules the better by our sences.
Christ maketh us a feast, a marriage feast, a marriage feast with the Kings sonne, of all feasts the most magnificent. A feast first in regard of the choise rarities we have in Christ. We have the best and the best of the best. Fat things and the marrow of fatnesse, Isa. 25. 6.wine, and wine on the lees, refined that preserveth the strength. The comfor…s wee have from Christ, are the best comforts, the peace, the best peace, the priviledges the highest priviledges. His flesh crucified for us, to satisfie divine justice, is meate indeed, his blood shed for us,Ioh, 6. 55. is drinke indeed, that is the best, the only meate and drinke to refresh our soules: because these feed our soules, and that to eternall life. The love of God the Father in giving Christs to death, and Christs love in giving himselfe together with full contentment to divine justice: this gift it is that the soule especially feeds on, what could Christ give better then himselfe to feed on, he thought nothing els worthy for the soule to feed on, and this it daily feeds on, as daily guilt riseth from the breakings out of the remainder of corruption. Other dainties are from this, from hence we have the Spirit, and graces of the Spirit. If he giveth himselfe will he not give all things with himselfe?
As Christ maketh a feast of choise things for his elect and choise Spouse, so there is variety as in a feast.1 Cor. 1. 30. Christ is made to us of God, Wisedome, Righteousnesse, Sanctification, and Redemption, that we should not be too much cast downe with thought of our owne folly, guilt, unholinesse and misery. There is that in Christ which answereth to all our wants, and an all sufficiency for all degrees of happinesse. Therefore he hath termes from whatsoever is glorious, and comfortable in heaven and earth. Christ is all marrow all sweetnes; all the severall graces, and comforts we have, and the severall promises whereby they are made over and conveyed unto us, are but Christ dished out in severall manners, as the need of every Christian shall require. Christ himselfe is the Occan, issuing into severall streames, to refresh the city of God. We can be in no condition, but we have a promise to feed on, and all promises are yea and Amen made to us in Christ 2. Col. 1. 20.and performed to us for Christ.
Therefore as we have in Christ a feast for variety, so for sufficiency of all good. No man goeth hungry from a feast. It was never heard for any to famish at a feast. In Christ there is not onelyonly abundance, but redundance, a diffusive and a spreading goodnesse. As in breasts to give milke, in clouds to drop downe showers, in the sun to send forth beames: as Christ is full of grace and truth, so he fully dischargeth all his offices. There is an overflowing of all that is good for our good. He that could multiply bread for the body, he can multiply grace for our soule.Ioh. 10. 10. If he giveth life, he giveth it in abundance. If he giveth water of life, Ioh. 7. 38.he giveth rivers, not small streames. If he giveth peace and joy, he giveth it in abundance, his scope is to fill up our joy to the full. As he is able, so is he willing to doe for us farre more abundantly then we are able to thinke or speake. Ephes. 3. 20.Where Christ is present he bringeth plenty with him. If wine be wanting at the first, he will rather turne water into wine, then there should be a faile.
In a feast there is variety of friendly company: so heere friends are stirred up to refresh themselves with us. We have the blessed Trinity, the Angells and all our fellow members in Christ to come with us.
There is no envie in spirituall things, wherein whatsoever the one hath the other hath not the lesse.
In a feast because it is intended for rejoycing there is musicke, and what musicke like to the sweete harmony betweene God reconciled in Christ and the soule, and betweene the soule and it selfe in inward peace and joy of the Holy Ghost, shedding the love of Christ in the soule. We doe not onelyonly joy but glory under hope of glory,Rom. 6. 5. 2. 3. 10. and in afflictions, and in God now as ours, in whom now by Christ we have an interest. When we come sorrowfull to this feast, we depart chearfull. This as Davids harpe stills all passions and distempers of spirit.
The founder and master of the feast is Christ himselfe, and withall is both guest and and banquet and all. All graces and comforts are the fruits of his Spirit, and he alone that infused the soule, can satisfie the soule, he that is above the conscience can onelyonly quiet the conscience, he is that wisdome that sends forth maides, Pro. 9. 3.his Ministers to invite to his feast. It is he that cheereth up his guests as here. Those that invited others brought oin…ment and powred it out upon them, to shew their welcome, and to cheere them up:Luk. 7. 44. as may appeare by our Saviours speech to the Pharisee that invited him. So we have from Christ both the oyle of grace and oyle of gladnesse, he creates the fruits of the lips to be peace, Isa. 57. 19.speaking that peace and joy to the heart that others do to the eare.Ier. 3. 15. He raiseth Pastors according to his owne heart, to feed his sheepe.
The vessels wherein Christ conveyeth his dainties are, the ministery of the Word and Sacraments, by the Word and Sacraments we come to enjoy Christ, and his comforts and graces, and by this feast of grace we come at length to the feast of feasts, that feast of glory, when we shall be satisfied with the image of God, and enjoy fullnesse of pleasures for …vermore, and which adds to the fullnesse we shall fully know that it shall be a never interrupted joy.
We see then that we cannot please Christ better then in shewing our selves welcome by cheerefull taking part of his rich provision It is an honour to his bounty to fall too, and it is the temper of spirit that a Christian aimes at, to rejoyce alwaies in the Lord, Phil. 4 4.and that from injoying our priviledges in him. We are not bidden to mourne alwaies, but to rejoyce alwaies, and that upon good advisement, rejoyce and I say againe (saith Saint Paul) rejoyce. Phil. 4. 4.Indeed we have causes of mourning, but it is that the seed of joy should be sowne in mourning, and we can never be in so forlorne a condition, wherein if we understand Christ and our selves we have not cause of joy. In me (saith Christ) yee shall have peace. The world will feed us with bread of affliction. Ioh. 16. 33.If the world can helpe it we shall have sorrow enough, and Christ knowes that well enough, and stirres us up to a cheerefull feeding on that he hath procured for us. He hath both will and skill and power and authority to feed us to everlasting life; for the Father sent him forth and sealed him to that purpose. All the springs of our joy are from him.
Our duty is to accept of Christs inviting of us, what will we doe for him if we will not feast with him, we will not suffer with him, if we will not feast with him, we will not suffer with him, if we will not joy with him and in him. Happy are they that come, though compelled by crosses and other sharp waies. If we rudely and churlishly refuse his feast heere, we are like never to taste of his feast hereafter. Nothing provokes so deepely as kindnesse despised. It was the cause of the Iewes rejection.Heb. 2. 3. How shall we escape, not if we persecute, but if we doe but neglect so great salvation.
That which we should labour to bring with us, is a taste of these dainties, & an appetite to them. The soule hath a taste of its owne, and as all creatures that have life, have a tast to relish and distinguish of that which is good for them, from that which is offensive: so wheresoever spirituall life is, there is likewise a taste sutable to the sweet relish that is in spirituall things. God should loose the glory of many excellent creatures, if there were not severall sences to discerne of severall goodnesse in them: so if there were not a taste in the soule we could never delight in God, and his rich goodnesse in Christ.
Tast is the most necessary sence for the preservation of the creature, because there is nearest application in taste, and that we should not be deceived in taste, we heare, see and smell before, and if these sences give a good report of the object,Omnis vite gustu ducitur. then we taste of it and digest it and turne it into fit nourishment: so the spirit of man after judgement of the fitnesse of what is presented, tasts of it, delights in it, and is nourished by it. Ther… is an attractive drawing power in the soule whereby every member sucks that out of the food that is convenient for it: so the soule drawes out what is well digested by judgement, and makes it its owne for severall uses.
The chiefe thing that Christ requireth is a good stomacke to these dainties.
The meanes to procure an appetite. We are first to be sensible of spirituall wants and misery. The Passeover Lamb was eaten with sower herbes: so Christ crucified relisheth best to a soule affected with bitternesse of sin: whilst men are rich in their owne conceipt, they goe empty away; the duties and performances they trust too, are but husks, windy empty chaffe; swelling is not kinde nourishment.
That which hinders the sharpnesse of the stomacke are, could defluxions, that dull and flat the edge of it. So upon plodding upon the world, cold distillations drop upon the soule, and take away the savour and desire of heavenly things. These things fill not. There is both a vanity of emptinesse, and a vanity of short continuance in them.Isa. 55. Why should we lay out our money, spend our time, our wits, our endeavour so much about them; this makes so many starvelings in Religion.
Besides there be other noysome affections to be purged, as 1 Pet. 2. 1. which breed a distaste and disaffection to spirituall things; as malice and guile, &c. How can Christ be sweete to that soule unto which revenge is sweete.
Exercise quickens appetite. Those that ex…ercise themselves unto godlinesse, see a need of spirituall strength to maintaine dutie. A dull formalist keepes his round, and is many yeares after where he was before, sees no need of further growth or strength. A Christian life managed as it should be indeed, as it hath much going out, so it must have much comming in, it will not els be kept up. Those that have a journey to goe will refresh themselves for afterward, least they faint by the way.
Company likewise of such as labour for that blessed food that endureth to life eternull provoketh to fall too as the rest doe,Ioh 6. 27. especially if they be equall or goe beyond us in parts: for we will reason with our selves, have not I as much need as they, if these things be good for them then they are good for me?
Thus Saint Paul foretelleth that the example of the Gentiles should provoke the Iewes to come in,Rom. 11. 1. and taste of the Banquet Christ hath provided for both. Especially this should stirre us up earnestly to take our part in that Christ hath provided; because we know not how soone the table may be taken away: when men see the dishes in removing, though before they have discoursed away much time of their supper, yet then they will fall fresh to it. We know not how long wisdome will be inviting of us, it will be our wisdome to take our time, least we put off so long, as wisedome her selfe laughs at our destruction, and a famine be sent, of all famines the most miserable; a famine of the Word, and then we may pine away eternally without comfort. Christ will not alwaies stand inviting of us, if we will none of his cheere, others will, and shall, when we shall starve.
Let this draw us on that we see heere Christs hearty and free wellcome, the gracious looke that we are like to have from him. He counts it an honour since he hath made such rich provision, for us to take part, and for our part shew our unwillingnesse, that such free kindnesse should be refused. We cannot honour his bounty more then to feed liberally of that he liberally sets before us. We are glad to perceive our friends upon invitation to thinke themselves wellcome. Let us open our mouth wide since Christ is so ready to fill it, we are not streightned in his love but in our owne hearts. The widdowes oyle failed not till her vessels failed. 2 King. 4. 6.We are bidden to delight in the Lord, and in whom should we delight, but where all fullnesse is to be had to delight in? Our spirits are not so large as those blessed comforts are which we are called to the injoyment of. If the capacity of our soules were a thousand times larger, yet there is so large a sea of comfort in Christ, as they are not able to comprehend it, a taste of these good things breed joy unspeakable, and peace that passeth understanding; Phil. 4. 7.what will the fullnesse doe? This taste we feele in the ordinances will bring us to that fullnesse hereafter. O let us keepe our appetites for these things which are so delightfull, so sutable to the soule. How great is that goodnesse which he both layes up for hereafter, and layes out for his, even here in this life.
In some ages of the Church the feasts that Christ hath made have beene more solemne and sumptuous then in other, thereafter as Christ hath been more or lesse cleerely and generally manifested. At Christs first comming there was a greater feast then before: because the riches of Gods love in Christ were then layd open, and the pale of the Church was i…larged by the comming in of the Gentiles: so will there be a royall feast, when the Iewes shall be converted.Rev. 19. 9. Blessed then shall those be that shall be called to the supper of the Lamb. Suppers are in the end of the day, and this supper shall be furnisht towards the end of the world.
But then will be the true magnificent supper, when all that belong to Gods election shall meet together, and feed upon that heavenly Manna for ever: then there will be nothing but marrow it selfe, and wine without all dregs; in all our contentments heere there is some mixture of the contrary; then nothing but pure quintessence. In the meane time he lets fall some Manna in this our wildernesse, he lets us relish that now; it will not putrifie as the other Manna did, but indure and make us endure for ever. Its the true bread of life.
Marke how Christ drawes his Spouse on to drinke, and drinke abundantly: there is no danger of taking too much: where the spring is infinite, we can never draw these wells drie, never sucke these breasts of consolation too much, and the more strong and cheerefull we are, the better service we shall performe, and the more accepted: delight is as sugar, sweete in it selfe, and it sweetens all things els. The joy of the Lord is our strength. Duties come of more gracefully, and religion is made more lovely in the eyes of all, when it comes forth in strength and cheerefullnesse, Christ house-keeping is credited hereby. In our Fathers house is plenty enough. When the Martyrs had drunke largely of this wine, it made them forget friends, riches, honours, life it selfe: the joy stirred up by it, carried them through all torments.
If any be hindered by conceipt of unworthinesse, if affected deepely with it, let them consider what kinde of men were compelled to the banquet, the blinde, the lame. See a lively picture of Gods mercy in the example of the Prodigall, he feares sharp chiding, and the Father provides a rich banquet, Luke 15.he goeth to his Father, but the Father runs to meete him. Did Christ ever turne back any that came unto him, if they came out of a true sence of their wants?
Eate O friends.
Christ out of the largenesse of his affections multiplieth new titles and compellations [Beloved and friends] Christ provides a banquet, and invites his friends not his enemies. Those good things that neither eye hath seene,1 Cor. 2. 9. nor care hath heard, that are above our conceipt to apprehend, these are provided for those that love him, not that hate him:Psal. 75. 8. he mingles an other cup for them, a cup of wrath, and they are to drinke up the very dregs of it. Friendship is the sweetnesse, intimatenesse and strength of love. In our friends our love dwells and rests it selfe. Conjugall friendship is the sweetest friendship. All the kinds and degrees of friendship meete in Christ towards his Spouse: it is the friendship of a husband, of a brother, and if there be any relation in the world wherein friendship is, all is too little to expresse the love of Christ.
In friendship there is mutuall consent, an union of judgement and affections, there is a mutuall sympathy in the good and ill one of another, as if there were one soule in two bodies: there be mutuall friends and mutuall enemies.Psal. 139. 21. Doe I not hate them (saith David) that hate thee. There is mutuall love of one another for their owne sakes; in flattery men love themselves most; in semblance love others but all is in reflection to themselves.
There is liberty which is the life of friendship, there is a free intercourse betweene friends, a free opening of secrets: so heere Christ openeth his secrets to us, and we to him, we acquaint him with the most hidden thoughts of our hearts, and we lay open all our cares and desires before him: thus Abraham was called Gods friend, and the Disciples Christs friends. It is the office of the Spirit to reveale the secrets of Christ heart to us, concerning our owne salvation; he doth not reveale himselfe to the world.
In friendship there is mutuall solace and comfort one in another. Christ delighteth himselfe in his love to his Church, and his Church delighteth her selfe in her love to Christ. Christs delight was to be with the sonnes of men, and ours is to be with him.
In friendship there is a mutuall honour and respect one of another; but here is some difference in this friendship, for though Christ calls us friends, and therein in some sort brings himselfe downe to us, yet we must remember that this is a friendship of unequalls: Christs honouring of us is his putting honour upon us: our honouring of him, is the giving him the honour due to his name. This friendship must be maintained by due respect on our parts. As he is our friend, so he is our King, and knowes how to correct us if we forget our distance. If he heere seeme to use us hardly, it is that he may use us the more kindly after: he suffers much for us, therefore we may well allow him the liberty of seasonable correcting of us.
He that inspireth friendship into others, will undoubtedly keepe the lawes of friendship himselfe, will count our enemies his enemies. The enemies of the Church shall one day know that the Church is not friendlesse.
And as his friendship is sweet, so constant in all conditions; he useth not his friends as we do flowers, regard them onelyonly when they are fresh: but he breeds that in us, that may make us such as he may still delight in us; if other friends faile (as friends may faile) yet this friend will never faile us: if we be not ashamed of him, he will never be ashamed of us. How comfortable would our life be, if we could draw out the comfort that this title of friend affordeth: It is a comfortable, a fruitfull, an eternall friendship.
I sleepe, but my heart waketh.
Here the Church expresseth a changeable passage of her spirituall condition after she had recovered her selfe out of a former desertion; expressed in the beginning of the third Chapter and enjoyed a comfortable intercourse with Christ; now she falleth into a deeper desertion and temptation, from the remainder of corruption getting strength. The Church now falleth asleepe, then was awake in the night and sought her beloved, here is no present awaking, no seeking, there no misusage by the watchmen as here, there she findeth him more speedily, here she fals sick with love before Christ discovereth himself.
Before we come to the words, observe in generall,
That the state of the Church and every Christian is subject to spirituall alternations. Observ. 1.The Church is alwaies beloved, a spouse, a friend; but in this one state there falleth out variety of changes. No creature subject to so many changes as man; from a state of innocency he fell into a state of corruption, from that he by grace is restored to a state of grace, and from grace to glory, where his condition shall be as Christs now is, and as heaven the place is, altogether unchangeable. And in that state of grace how many intercourses be there, the foundation of Gods love to us, and grace in us alwaies remaining the same, once beloved, for ever beloved.
We see here after a feast the Church falleth asleepe, see it in Abraham, sometimes strong in faith, sometimes fearefull. David sometimes standing, sometimes falling, sometimes recovering himselfe and standing faster, sometimes triumphing, the Lord is the light of my countenance,Psal. 27. 1. whom shall I feare; sometimes againe, I shall one day fall by the hands of Saul, 1 Sam 27. 1. Psal. 6.in the very same Psalme he begins with Rebuke me not in thy wrath, and ends with Away ye wicked. Elias, though zealous, yet after flies for his life. So Iob, Peter, somtimes resolute and valiant, otherwhile sinks for feare.
The ground is by reason of variety of outward occurrences working upon the diversity of principles in us nature and grace,The Reason. both nature and grace are alwaies active in us in some degree, when corruption gets strength, then we find a sicke state creeping upon us, and lose our former frame. It's with the soule as with the body, in a certaine period of time it gathereth ill humours which breake out into aguish distempers at length: so the reliques of a spirituall disease not carried away, will ripen and gather to a head. This should teach us when we are well to study to keepe an even course, and to watch over the first stirrings: and likewise if we see some unevennesse in our wayes, not to censure our selves or others over harshly. Exact evennesse is to be striven after here, but to be enjoyed in another world.
2.Observ. 2. We see by comparing the state of the Church here with the state of it in the third Chapter, that where corruption is not thorowly purged, and a carefull watch kept over the soule, there after a recovery will follow a more dangerous distemper, corruption will not onelyonly strive for life, but for rule. If there had beene a thorow reformation in the Church after her former trouble, and a thorow closing with Christ, she would not thus have fallen into a more dangerous condition. We see David in his later times fals to numbring of the people; and Samson after he had done great services for the Church, at length shamefully betrayes his strength; and he that had ruled others, submits to be ruled by a base strumpet. Ionas for not thorough repenting for his running from his calling, falls after to quarrell with God himselfe. It is the best therefore to deale thorowly with our hearts, els fl…sh unsubdued will owe us a greater shame, and we shall dishonour our owne beginnings. Yet this is the comfort, that this will occasion deeper humility; and hatred of sin in those that are Gods, and a faster cleaving to God than ever before, as we see in the Church here: afterwards grace will have the better at last.
3.3. Observ. We may observe the ingenuity of the Church in laying open her owne state. It is the disposition of Gods people to be ingenuous in opening their state to God, as in David, Nehemiah, Ezra, &c.
The reason is thus.
1. By a free and full confession we give God the honour of his wisdome in knowing of our owne condition secret and open, we give him the honour of mercy that will not take advantage against us, the honour of power and authority over us, if he should shew his strength against us. We yeeld unto him the glory of all his chiefe prerogatives, whereupon Ioshua mooveth Achan to a free confession, My sonne, give glory to God.
2. We shame Satan, who first takes away shame of sinning, and then takes away shame for sinne, he tempts us not to be ashamed to do that we are ashamed to confesse; so we by silence keepe Satans counsell against our owne soules. If we accuse our selves, we put him out of office, who is the accuser of the brethren.
3. We prevent likewise malicious imputations from the world, Austin answered roundly and well when he was upbraided with the sinnes of his former age:Quae tu reprehendi… e…o damnavi. what, thou (saith he) findest fault with, I have condemned in my selfe before.
4. This ingenuous dealing easeth the soule, giving vent to the griefe of it: whiles the arrowes head stickes in the wound, it will not heale:Ferrum in vulnere. Sin unconfessed is like a broken peece of rusty iron in the body, it must be gotten out, els it will by rankling and festring cause more danger. It is like poyson in the stomach, if it be not presently cast up, it will infect the whole body. Is it not better to take shame to our selves now, than to be shamed hereafter before Angels, Divels and Men? How carefull is God of us, by this private way to prevent future shame?
5. This faithfull dealing with our selves is oft a meanes of present delivery out of any trouble. David in the 32 Psalme 4. was in a great distemper both of body and spirit; his moysture was turned into the drought of summer. It is thought he made this Psalme betweene the time of his sinne and his pardon. What course taketh he? I said (saith he) that is, I resolved to confesse my sinne, and thou forgavest the iniquity of my sinne. Upon a free and full, a faithfull, and ingenuous confession, without all guile of spirit, he found ease presently both in soule and body. The cause of Gods severe dealing with us is that we should deale severely with our selves, the best triall of Religion in us is by those actions whereby we reflect on our selves by judging and condemning of our selves: for this argueth a spirit without guile. Sin and shifting came into the world together. The subtilty of proud nature, especially in eminency, is such, that sinnes may passe for vertues; because sinne and Satan are alike in this, they cannot indure to appeare in their owne colour and habit; and so those that oppose it shall be accounted opposers of good. This guile of spirit hath no blessednesse belonging to it, take heed of it.
4. Marke further one signe of a gracious soule, to be abased for lesser defects, sleepinesse and indisposition to good. One would thinke drowsinesse were no such great matter; O but the Church had such sweet acquaintance with Christ, that every little indisposition that hindered any degree of communion was grievous to her. You shall have a Iudas, a Saul, an enormious offender confesse great falls that gripe his conscience; all shall be cast up, that the conscience being disburdened may feele a little ease: but how few have you humbled for dulnesse of spirit, want of love, of zeale, and cheerfulnesse in duty: This accompanied with strife against it, argues a good spirit indeed.
A carnall man is not more humbled for grosse sinnes, than a gracious Christian for wants in good actions, when it is not with him as it hath been, and as he would. The reason is, where there is a cleare and heavenly light, there lesser mo…es are discernable: and spirituall life is sensible of any obstruction and hinderance. This goeth in the world for unnecessary nicety: the world straineth not at these gnats: But those, upon whose hearts the Sun of righteousnesse hath shined, have both a cleare sight and a tender heart.
To come to the words; [I sleep] The Church fetcheth a comparison from the body to expresse the state of the soule. It is one use of our body to helpe us in spirituall expressions. Whilst the soule dwelleth in the body, it dependeth much in the conceiving of things upon the phantasie, and the phantasie upon the senses. We come to conceive of spirituall sleep by sleep of the body, which we are well enough acquainted with.
The Church, as she consists of a double principle, flesh and spirit mingled together in all parts, as darknesse and light in the twilight and dawning of the day, so here she expresseth her condition in regard of either part, so farre as she was carnall, she slept, so farre as she was spirituall, she was awake.
In this mixt condition the flesh for the present prevailed, yet so as the spirit had its working, she slept, but her heart waked.
The words containe a confession, I sleep, and a correction, but my heart waketh. She hath a double aspect, one to the ill, her sleeping: the other to her good, her heart in some degree awaked. The Spirit of God is a discerning spirit, it discovereth what is flesh and what is spirit.
So that we must not conceive this sleep to be that dead sleep all men are in by nature, nor to be that judiciall sleepe, that spirit of slumber which is a further degree of that naturall sleep to which God giveth up some as a seale of their desperate condition, but here is meant that sleepe that ariseth out of the remainder of corruption unsubdued, and now is here in the Church prevailing over the better part. Flesh and Spirit have both their intercourse in us as Moses and Amalek had, unlesse we stand upon our guard, the flesh will get the upper ground, as we see here. The best are no further safe than they are watchfull.
For the cleare understanding of this observe some correspondency in the resemblance, wherein too much curiosity is lothsome and postill-like, and calleth the mind too much from the kernell to the shell.
Bodily and spirituall sleepe resemble each the other in the causes,The resemblance between bodily and spirit…ll sleep, in the effects, and in the dangerous issue.
The sleepe of the body commeth from the obstruction and binding up of the senses by vapours which arise out of the stomacke: So there be spirituall fumes of worldly cares and desires that obstruct the senses of the soule: therefore our blessed Saviour counts it a spirituall surfetting, when the soule is oppressed with care about the world;Luk. 21. 34. lusts bring the soule a bed: Prosperity is a strong vapour, if it overcome not the braine, yet it weakeneth it, as strong waters do. See it in Salomon himselfe. The Disciples fell asleepe in the garden when they were oppressed with heavinesse and sorrow, which passions will have the like effect upon the soule.
Sleep ariseth oft from wearinesse, and want of spirit, so there is a spirituall wearinesse arising from discouragements and too much expence of the strength of the soule upon other matters, upon impertinencies that concerne not the best state of the soule.
Some are brought asleepe by musicke, so many by flattering inticements and insinuations of others joyning with their owne flattering deceiptfull heart, are cast into a spirituall sleepe.
Sleepe ariseth from want of exercise, when there is a cessation from spirituall exercise about the proper object of it, there followeth a spirituall sleepe. Exercise keeps waking.
Sleepe ariseth oft from cold diseases, as Lethargies; from cold grosse humours; cold, earthly, grosse affections about the things here below, benumne the soule, and bring it into a heavy, drowsie, sleepy temper.
Sometimes sleepe is caused by some kind of poyson, especially the poyson of Aspes which kils in sleeping; and do not sinfull delights do the like to the soule: insensible evils are the most dangerous evils.
Otherwhile slothfull yawning company dispose to sleepe, there is no more ordinary cause of spirituall sleepe, than conversing with spirituall sluggards, that count it a high point of wisdome not to be forward in religion. These formall proud persons, as they are cold themselves, so they labour to cast water upon the heat of others. Nay those that are otherwise good, if declining in their first love, will incline others to a fellowship in the fame secure temper, least they should be upbraided by the vigilancy of others.
They are alike in the effects. Men disposed to be asleep desire to be alone. Those likewise that are disposed to take a spirituall nap, will avoid company, especially of such as would awake them. They will hardly indure rowzing meanes.
Men will draw the curtains and shut out light, when they meane to compose themselves to rest. So when men favour themselves in some wayes not allowable, they are afraid to be disquieted by the light; light both discovereth, awaketh, and stirres up to working: And men when they are loth to do what they know, are loth to know what they should do. They that sleepe in the night. 1 Thess. 5. 7.Asa, otherwise a good King, shut up …he Prophet in prisoa for doing his duty: Much of the anger that men beare against the word laid open to them is because it will not suffer them to sleepe quietly in their sinnes. Such as will suffer them to live quietly in their sinnes; they are the quiet and honest men. There cannot be a worse signe than when men will not indure wholsome words, it is a signe they are in an ill league with that they should above all wage warre against.
In sleepe phantasie ruleth, and dreames in phantasie; men in sleep dreame of false good, and forget true danger.
Many cherish golden dreames, dreame of meat,Esa. 29. 8. and when they awake, their soule is empty. Vaine hopes are the dreames of waking men, as vaine dreams are all the waking of sleeping and carnall men, whose life is but a dreame.
In sleep there is no exercise of senses or motion: as then men are not sensible of good or ill, they move neither to good or ill: Motion followeth sensiblenesse: what good we are not sensible of, we move not unto: Hence sleep is of kin to death, for the time depriving us of the use of all senses; and a secure professour in appearance differs little from a dead professour; both of them are unactive in good; and what they do they do it without delight, in an uncomly and unacceptable manner, unbeseeming the state of a Christian. It is all one to have no senses, and not to use them; we may say of men in this sleepy temper, as the Scripture speaks of idols, they have eyes and see not, eares and heare not, &c▪Psal. 115. 5.
So likewise they are alike in danger, in sleep the preciousest thing men carry about them is taken away without resistance: and they are ready to let loose what they held fast before; were it never so rich a jewel. And it is so in spirituall sleepines; men suffer the profession of the truth to be wrung from them without much with-standing, and with letting fall their watch, let fall likewise, if not their grace, yet the exercise of their graces, and are in danger to be robbed of all.
There is no danger but a man in sleepe is faire for, and exposed unto: Sisera was slaine asleep,2 Sam. 4. 7. and Ishbosheth at noone day, and there is no temptation, no sinne, no judgement, but a secure drowzy Christian is open for; which is the ground of so oft inforcing watchfulnesse by the Spirit of God in the Scriptures. As spirituall deadnesse of spirit is a cause of other sinne, so likewise it is a punishment of them; God powreth a spirit of dead sleepe upon men,Esa. 29. 10. and closeth up their eyes, till some heavy judgement falleth upon them, and how many carnall men never awake in this world, till they awake in hell! No wonder therefore that Satan labours to cast men into a dead sleep all that he can, and deludes them with dreames of a false good, that their estate is good, and like so to continue, that to morrow shall be as to day, that no danger is neare, though Gods wrath hangeth over their head, ready to be revealed frō heaven
Thus we see how the resemblance holds. Some apply this to Constantines time about three hundred yeares after Christ, when the Church upon peace and plenty grew secure, and suffered Ecclesia…ticall abuses to creepe in. Religion begat plenty, and the daughter devoured the mother.Theodoret. lib. 5. This made the Writers of the Ecclesiasticall Stories to qu…stion,August, ad Ianuar. Epist. 119. whether the Church hath more hurt by open persecution, or peace, when one Christian unde…mineth, and rageth against another.Tol…rabilior …u…aeorum cond…tio quam nostra. Humane inventions were so multiplied, that not long after in Augustines time, he complained that the condition of the Iews was more tolerable than theirs, for though the Iews were under burdens, yet they were such as were imposed by God himselfe, and not humane presumptions. But Gerson many hundred yeares after increaseth his complaint.Si tuo tempore hec dicebas (O sapiens Au…us…ine) quid nostra tempestate d…xisses? Gers…n de vit. spiritual. If (O Augustine) thou saidst thus in thy time, what wouldest thou have said if thou hadst lived now, when men (as a toy taketh them in the head) will multiply burdens? And he was not afraid to say, that the number of humane constitutions was such, that if they were observed in rigour,Si tenerentur in suo rigore, maxima pars Ecclesiae damnaretur the greatest part of the Church would be damned. Thus whilst the husbandmen slept, the envious man Satan slept not, but few his tares. Thus Popery grew up by degrees, till it overspread the Church. Whilst the watchmen that should have kept others awake, fell asleep themselves. And thus we answer the Papists, whē they quarrell with us about the beginning of their errors. They ask of us when such and such an heresie began: we answer, that those that should have observed them, were asleep. Popery is a mystery that crept into the Church by degrees vnderunder glorious pretences. Their errours had modest beginnings. Worshipping of images arose from reserving the pictures of friends; and after that were brought into the Church. Invocation of Saints arose from some of the Fathers figurative turning of their speech to some that were dead. Transubstantiation had rise from some transcendent unwary phrases of the Fathers. The Papacy it selfe from some titles of the Romish Church and Bishop. Nothing in Popery so grosse, but had some small beginnings, which being neglected by those that should have watched over the Church, grew at length unsufferable. No wonder if the Papists be cast into a dead sleep, they have drunk too deep of the whores cup. They that worship Images, are (as the Scripture saith) like unto them, they have eyes and see not, &c. They cannot discerne of their errours, though they be never so ridiculous and senslesse, as prayer in an unknowne tongue, and such like.
And upon this state of the Church let us add this caution.
If the best men be so prone to sleep, then we cannot safely at all times build upon their judgement. A Caution.The Fathers of the Church were not alwaies awake. There be few of them, but in some things we may appeale from themselves sleeping, to themselves waking. The best having some darknesse left in their understandings, and some lusts unsubdued in their affections, may write and speak somtimes out of the worst part and principle that is in them, as well as out of the best, when they keepe not close to the rule.
When our adversaries presse us with the authority of Fathers, we appeale to them where they speak advisedly and of purpose. When they were not awaked by heretiques, they speake somtimes unworthily, and give advantages to heretiques that followed.Patres in maxiusis sunt nostri, in multi… varij, in minimis vestri. Wh. It is the manner of our adversaries to make the unwarrantable practice of the ancienter time a rule of their practice, and the doubtfull opinions of the ancients their owne grand tenets. Wherein in both they deale unsafely for themselves, and injuriously towards us, when we upon grounds in some things dissent, which liberty (oft when they should not) they will take to themselves.
But howsoever this sleepy condition agreeth to the former times of the Church, yet I wish there were not cause to apply it to our selves, in this latter age of the Church, wherein many of the ancient heresies are revived; and besides, the evils that accompany long peace, take hold of us, and will prevaile too farre if we do not rowze up our selves. The Church is in the common-wealth, and usually they flowrish and fall together. When there is a sleep of the Church, for the most part there is a sleep of the State. A civill sleep is, when in grounds of danger there is no apprehension of …anger, and this sleep is a punishment of spirituall sleep,Isa. 7. 9. when with Ephraim a State hath gray haires and knoweth it not, when judgements abroad will not awake men. When noise and pinching will not awake, the sleep must needs be deep. The whole world almost is in combustion round about us, and many countries thought themselves as safe a little before their troubles, as we now think our selves. If feare of outward dangers will not awake, then spirituall dangers will not, as being more secret and not obvious to sense. No wonder then if few will believe our report of the fearefull condition of wicked men in the world to come. A man may be startled & awaked with outward dangers that is spi…itually fottish, but he that is carelesse of outward danger, will be regardlesse of what we say in spirituall dangers. The feare of danger may be the greater, when (as it was amongst the Iewes) those that should be watchfull themselves, & awake others, instead of awaking rock the cradle, & cry peace, peace, the temple of the Lord, the temple of the Lord, yet we must never forget to be mindfull with thankfulnesse for peace and the Gospell of peace which yet by Gods blessing we enjoy, alwaies suspecting the readinesse of nature to grow secure under the abundance of favours, and so to blesse our selves in that condition.
1.Signes of a sleepy state. Now we know that sleep is creeping upon us, by comparing our present condition with our former, when we were in a more wakefull frame. When the graces of Gods Spirit were in exercise in us. If we differ from that we were, then all is not well.
2. Compare our selves againe with that state and frame that a Christian should bee in: for sometimes a Christian goes under an uncomfortable condition, all the daies of his life, so that hee is not fit to make himselfe his patterne. The true rule is, that description that is in the word of a waking and living Christian, what should a man be, take him at the best, the varying from that is a sleepie estate; as for instance,Acts 9. 39. A Christian should walke in the Comfort of the Holy Ghost, live and walke by faith, hee should depend upon God, and resist temptations. Faith should worke by love, and love to our selves should move us to honour our selves as members of Christ, to disdaine to defile our selves by sinne, our hope if it bee waking will purge us and make us sutable to the condition we hope for in Heaven, and the Company we hope to have fellowship with there.
3. Againe, look to the examples of others that are more gratious, I have as many incouragements to bee thankfull to God, and fruitfull, they enjoy no more meanes then I, and yet they abound in assurance, are comfortable in all conditions, J am downe in a little trouble, subject to passion, to barrennesse, and distrust, as if there were no promises of God made to sowing in righteousnesse, thus a man may discerne hee is a sleepe by comparing himselfe with others that are better then himselfe.
4. Againe, it's evident that we are growing on to a sleepie condition by this, when wee finde a backwardnesse to spirituall duties, as to prayer, thankesgiving, and spirituall conference, it should bee the joy of a Christian, (as it is his prerogative) to come into the presence of Christ and to be inabled to doe that, that is above himselfe. When what is spirituall in a duty will not downe with us, it is a signe our soules are in a sleepie temper, there is not a proportion betweene the soule and the businesse in heavenly duties, whom doe we speake to but God, whom doe we heare speake in the Word but God, what should be the temper of those that speake to God, and heare him speake to them, it should be regardfull, reverent, observant, those that are watchfull to the eye of a Prince, what observance they shew, when they are to receive any thing from him or to put up any request to him,Mal. 1. 8. Offer this to thy King, saith the Lord by Malachy, when a man comes drowsily to God, to sacrifice, to heare, to pray, &c. offer this cariage to man, will hee take it at thy hands. Oh the mercy of our patient God, that will indure such services as we most frequently performe! by this indisposednesse to duty more or lesse, may wee discover our sleepinesse.
5. When the soule begins to admire outward excellencies, when it awakes much to profits, pleasures, and honours, when men admire great men, rich men, great places, the strength and fat of the soule are consumed by feeding on these things, so that when it comes to spirituall things it must needs be faint and drowsie. By these and the like signes, let us labour to search the state of our soules.
1.Motives against sleepinesse. And to … us up the more, Consider the danger of a secure sleepie estate, there is no sin but a man is exposed unto in a secure estate, therefore the divell labours all hee can to cast men into this temper, which he must doe before he can make him fall into any grosse sinne, when hee is asleepe hee is in a fit frame for any ill action, he is in a temper fit for the divell to worke upon to bring into any dreame or error, to inflame the fancies and conceits with outward excellencies, the divell hath a faculty this way, to make outward things great that are nothing worth, and to make such sinnes little, as if we were awake would affright us; hee workes strongest upon the fancie, when the soule is sleepie or a little drowsie.
There is no man that comes to grosse sins suddenly, but hee falls by little and little, first to slumber, and from slumber to sleepe, and from sleepe to security, and to from one degree to another: it is the inlet to all sinnes, and the beginning of all danger, therefore the Lord takes a contrary course with his, when hee would preserve a state or person he plants in them first a spirit of faith to beleeve that there is such a danger, or such agood to bee apprehended, upon watching and going on in a course befitting that condition, and then faith (if it bee a matter of threatning) stirres up feare which maketh up care and diligence, this is Gods method, when hee intends the preservation of any.
2. A man in his sleepe is fit to loose all, a sleepie hand lets any thing goe with ease. A man hath grace and comfort, hee lets it goe in his spirituall sleepinesse, grace in a great measure, and the sense and comfort of it alltogether. A Christian hath alwaies the divine nature in him that workes in some degree, yet notwithstanding in regard of his present temper and feeling, he may be in such a case, that he shall differ nothing from a reprobate, nay hee may come to feele more then any ordinary wicked man feeles whiles he lives in the world; as divers good Christians doe. And all this, through their carelesnesse, that they suffer themselves to bee robbed of first beginnings, by yeelding to delights, company and contentments; feeding their conceits with carnall excellencies, so favouring corruptions, and flattering that that is naught in them, they loose the comfort of all that is good: who would doe this for the gaining of a little broken sleepe, I say broken sleepe, for the better a man is, the more unquietly shall he sleepe in such a state, he shall feele startlings and frights in the middest of his carnall delights if he belong to God.
3. Besides, God meets them with some crosses in this world, that they shall gaine nothing by it. There is none of Gods children, that ever gained by yeelding to any corruption, or drowsinesse; though God saved their soules. It is alwaies true, a secure state is a sure forerunner of some great crosse, or of some great sinne. God cannot endure such a temper of soule, livelesse and unfeeling performances and sacrifices, to him that hath given us such incouragements; It must needs be distastfull to God when we goe drowsily and heavily about His worke.Jer. 48. 10. Cursed is he that doth the worke of the Lord negligently, if it were to sheath his sword in the bowels of his enemy, to which man is exceedingly prone, yet if it bee not done with diligence and an eye to God, a man is cursed in it.
4. And it is an odious temper to God; for doth not hee deserve cheerefull service at our hands? hath he beene a wildernesse to us? doth he not deserve the marrow of our soules? doth not his greatnesse require it at our hands, that our sences bee all waking? and doth not his mercy deserve, that our love should take all care, to serve him that is so gratious and good to us? Is it not the fruit of our redemption to serve him without feare in holinesse and righteousnesse all the daies of our lives.Luke 1. 74.
5. It is a state not onelyonly odious to God, but irksome to our owne spirits, the Conscience is never fully at peace in a drowsie state or in drowsie performances.
Likewise it is not gracefull to others, it breeds not love in them to good things, but dislike. Carnall men, let them see a Christian not carry himselfe waking as he should, though they bee a thousand times worse themselves, yet notwithstanding they think it should not be so, such a course doth not sute with so much knowledge and so much grace.
Let a man consider, wherefore God hath given the powers of the soule and the graces of the Spirit, are they not given for exercise and to bee imployed about their proper objects? a man is not a man, a Christian is not a Christian when he is not waking, he so farre degenerates from himselfe, as he yeelds unto any unbeseeming carriage; wherefore hath God given us understanding, but to conceive the best things, wherfore have we Iudgement, but to judge aright betweene the things of Heaven and Earth, wherefore have we love planted in us, but to set it on lovely objects, wherefore faith, but to trust God over all, wherefore hatred, but to fly ill, wherefore have we affections, but for spirituall things; when therefore our affections are dull, and loose their edge to these things, being quick onelyonly to earthly things, what a temper is this, how doth a man answer his Creation, the state of a new Creature, wherefore are all graces planted in the soule, as faith and love, and hope and patience, but to be in exercise, and waking; to have these and to let them sleepe and lie unexercised, so farre a Christian forgets himselfe, and is not himselfe, a Christian as a Christian, that is, in his right temper should bee in the act and exercise of what is good in him, upon all occasions, as we say of God, hee is a pure Act, because hee is allwaies in working, the Spirit of God is a pure act, in whom is no suffering but all action, about that that is fit for so glorious a nature; So it is with the spirit of a man, that hath the Spirit of God, hee is in act, in exercise, in operation, as the Spirit is more or lesse in him, so he is more or lesse in operation, more or lesse fruitfull, what a world of good might Christians doe, if they were in a right temper, what a deale of ill might they escape and avoid that they lie in, if they would rouze up their soules to be as Christians should be, and as their soule and Conscience tells them, they ought and might be, did they rightly improve the meanes they have.