The Love-Sick Spouse, Tract

The Love-Sick Spouse · Tract

THE Love-ſick Spouſe, OR THE SUBSTANCE OF FOUR SERMONS: Preached on Canticles 2.5. By William Gearing Miniſter of the Goſpel.

Habet omnis amor Vim ſuam, nèc poteſt vacare amor in animâ amantis. Auguſt. in Pſalm 121.

LONDON, Printed for Nevill Simmons, Book-Seller in Kederminſter. 1665.

Unto the Right Worſhipful, Sir THOMAS WILBRAHAM OF WOODHEY IN THE COUNTY of CHESTER BARONET: And to the VERTUOUS LADY, ELIZABETH WILBRAHAM, HIS WIFE. WILLIAM GEARING Dedicateth this enſuing Diſcourſe, AS A Publick Teſtimonial of his Hearty Thanks for their great reſpects manifeſted unto Him.

p. 1THE Love-ſick Spouſe.

CANTICLES 2.5.

Stay me with Flaggons, Comfort me with Apples, for I am ſick of Love.

CHAP. I. The Introduction.

ALthough many ſpiritual things in this Book are lapt up in carnal expreſſions: Yet there is nothing of the fleſh in all this Dialogue: therefore the Jewiſh Doctors would not have the common people to read this Book till they were thirty years old, leſt they ſhould take that carnally, which is to be underſtood in a ſpiritual and myſtical ſence. All delights are let into the ſoul by the ſenſes: therefore doth the Spouſe deſcribe the Lord Jeſus by ſuch things as are congruous to every ſenſe: To the ſmell he is Myrrhe; Frankincenſe, Spikenard, and all kind of perfumes: To the p. 2taſte, he is Wine, Manna and Apples; To the eye, he is beauty and comelineſs: every ſenſe and every affection may be fully ſatisfied with Chriſt.

In the beginning of this Chapter there is an interchangeable Diſcourſe, or Dialogue between the Bridegroom and the Bride. The Bridegroom ſpeaks ver. 1, 2. and the Bride, ver. 3, 4, 5. The Bridegroom ſpeaks firſt of himſelf, ver. 1. I am the Roſe of Sharon, and the Lilly of the Vallies; there is a tranſcendent ſweetneſs, and an incomparable beauty in the Lord Jeſus. Then he ſpeaks of the Church, ver. 2. As the Lilly, among Thorns, ſo is my Love among the Daughters. All other Aſſemblies compared with the Church, are but as thorns compared to a Lilly.

Then the Bride ſpeaks, ver. 3. ſhe commends the worth of the Bridegroom. As Chriſt eſteems his Church to be as a Lilly among thorns: ſo ſhe declares Chriſt to be as the Apple-tree among the Trees of the Forreſt. Chriſt is excellent in himſelf: comfortable in his ſhadow or protection, and his fruit was ſweet unto her taſte. In ver. 4. The Spouſe ſets forth the liberal entertainments which Chriſt had given her. He brought me into the banquetting Houſe, or the houſe of Wine, according to the Hebrew; which may imply either the Wine-cellar, the place where Wine is kept, or elſe the Banquetting-houſe, the place where Wine is drunk. If it be refer'd to the Wine cellar, then it muſt be applied to the holy Scriptures, the true Store-houſe of all ſpiritual comfort. But I rather underſtand the houſe of Wine to be the place where Wine is drunk, underſtanding thereby that communion that the Church hath with Chriſt in his Ordinances, and the enjoyment of all Church priviledges, not only for neceſſity and delight, Sola non comedit Aquila.but even for abundance. As it is ſaid of the Eagle; that ſhe loveth not to eat her morſels alone; ſo, ſuch is Chriſts bounty, that he loveth not to be in his banquetting houſe alone, but brings in his Spouſe to the Houſe of Wine, there to refreſh her ſelf abundantly.

Then the Spouſe ſets forth Chriſts loving protection of her there. His banner over me was Love.] The ſtretching out of this banner over her, denoteth the magnificence of Chriſts entertainments, and the regality of his protection of her, for p. 3defending her againſt all danger, and for defiance againſt all enemies. The Church having now taſted of Chriſts ſweetneſs, her deſire are very ſuitable to his entertainments. She had ver. 3 compared Chriſt to an Apple-tree, and ver. 4. compared his Ordinances to an Houſe of Wine: therefore ſhe cries out in the words of my Text,

Stay me with Flaggons, comfort me with Apples, for I am ſick of Love.

In which words you have. 1. The Churches importunate deſire and longing for a more comfortable refreſhment of Chriſts preſence, Stay me with Flaggons, comfort me with Apples. 2. The Reaſon of this her longing deſire. For I am ſick of louelove. The Church is ſenſible of her want of communion with Chriſt, therefore ſhe is ſo deſirous after him.

CHAP. II.

HEnce I note in the firſt place. Obſerv. That the more a Chriſtian is ſenſible of the want of Chriſt, the more vehemently will he deſire after him, and after communion with him. A ſoul that feels the want of Chriſts ſeeth him to be altogether lovely, and as he is the only object of love, he is alſo the only object of deſires: He is the Spring head of all perfections, and as they are without mixture of default, ſo there is nothing in him which is not perfectly deſirable. Chriſts abundance, and mans indigence, are the firſt lincks of alliance which we contract with him; he is All, and we are nothing, Chriſtus totus deſiderabilis: Homo totus deſideria.leſs then nothing; he is a depth of mercy, and we a depth of miſery. The ſenſe of his infinite perfections, and of our numberleſs imperfections, ſhould make us the more deſirous after him; he is all deſirable, and we ſhould be all deſire. Before Chriſt was known by the name of the worlds Saviour, he was known by that of the deſired of all people. The deſire of all Nations ſhall come, Hag. 2.7. His Prophets honoured him with this title before he was born: and he might more truly (then Daniel) be called Vir deſideriorum, a Man of deſires. Every p. 4ſoul that deſireth after any thing, is indigent; the ſoul that deſireth, foregoes her ſelf to ſeek out in another what ſhe finds miſſing in her ſelf. Tertullian hath well expreſſed the nature of this paſſion, when he ſaith, it is the glory of the thing deſired, and the ſhame of him that doth deſire: for a thing muſt be lovely to kindle our deſires, … honor… deſideratae, & dedecus deſidera…tis Tertul. de p…en…tent.it muſt have charms which may draw us, and perfections which may ſtay us, but for certain likewiſe, the Will that doth deſire muſt be indigent, and muſt ſtand in need of ſomewhat which makes it ſeek out a remedy. The heart of a Chriſtian hath as it were, an infinite capacity, which can only be filled with him who is ſummum bonum, Infinita concupiſcentia exiſtante; homines infamita deſiderant. Ariſt. 1. pa…it. cap. 6.the chiefeſt Good; it is alwayes empty till it get poſſeſſion of Chriſt, all other good things do make it but the more hungry, and not being able to ſatisfie it, they irritate the deſires thereof, but do not appeaſe them: hence it is, as the Philoſopher ſpeaks, we cannot limit our deſires, but the accompliſhment of one begets another, and we run from one object to another, to find him out of whom the reſt are all but ſhadows.

CHAP. III.

THis ſhews us the reaſon why moſt people do not exerciſe their thoughts upon Chriſt, Vſe 1 and ſtretch forth their deſires after him, it is becauſe they do not ſee their need of him for where there is no feeling ſenſe of the want of Chriſt, there are no earneſt deſires after him; a man not feelingly ſenſible of his miſery, will not deſire after mercy. He that is not feelingly ſenſible of his condemned condition, will not earneſtly deſire after a pardon. If any man want wiſdom, let him ask it of God, James 1.5.Jas 1:5ſaith St. James, it is not a particle of doubting whether any man did want wiſdome (for who doth not?) but it implies ſuch as want wiſdome, and know they want it; let ſuch a one ask it of God. It is very obſervable that when the ſick, the blind and the lame were brought to Chriſt to be cured of their maladies, he would ask p. 5this or the like queſtions of them, Wilt thou be made whole? John 5.6. So to the blind man; What wilt thou that I do unto thee? Did not Chriſt ſee the one man ſick, and the other blind, and know well what they wanted? To what end then ſerved ſuch queſtions? doubtleſs it was to affect them with the feeling knowledge of their own wants: for it is ſenſe of wants that puts men upon deſires of ſupply. There is a great neceſſity of our getting a ſenſible knowledge of the want of Chriſt.

1. This will make every thing in Chriſt ſweet to us: A full ſtomach loathes the honey-comb, but to him that is hungry, every bitter thing is ſweet: Hunger is the beſt ſawce; it makes every thing to reliſh the palate well; the heart that is full, loathes Chriſt, who is ſweeter then honey, and the honey-comb it loathes his righteouſneſs, loathes his graces, much more will it loath the Croſs of Chriſt, the reproaches of Chriſt: But oh how ſweet is Chriſt to him that is pincht with the want of him, and hungers after him! the reproach of Chriſt is ſweet, the Croſs of Chriſt is ſweet, the afflict one of Chriſt are ſweet; how ſweet were the crumbs that fell from Chriſts table to the Woman of Canaan? The leaſt hint of ſalvation, the ſmalleſt drop of mercy, a caſt of an eye from Chriſt, any good news or glad tidings from Chriſt, abundantly refreſheth the ſoul of a Chriſtian in his ſpiritual wants. Our Saviour took care that the fragments of his broken loavs and fiſhes ſhould be gathered up; and he will have the leaſt of his mercies to be prized, and none will prize them, but thoſe who are feelingly pinched with the want of them.

2. A feeling ſenſe of the want of Chriſt, will put us upon importunate deſires after him; Rachels ſhame of barrenneſs made her cry out. Give me children, or I die. Solomon ſaith, The poor uſeth many Entreaties. Slight a beggar, yet he will importune you: Beggars are homines importuniſſimi, the moſt importunate men in the World; ſpeak roughly to a beggar, threaten him with a cudgell, yet he will uſe Entreaties; Oh Sir, have pity on me, I and mine are ready to ſtarve. Thus a man that is pinched with a feeling knowledge of the want of Chriſt, he will lie at the door of Chriſt begging for mercy p. 6Lord I am ready to periſh for thirſt, O thou who art the fountain of life, refreſh me with ſome living water; I am ready to periſh with hunger, feed me with the bread of life. By our ſenſe of the want of Chriſt we ſee all that we have, and all that we can do, John 16.1.John 16:1is from the fulneſs of Chriſt, Of his fulneſs we all receive, even grace for grace: of his fulneſs of love, we receive love: of his fulneſs of humility, we receive humility: of his fulneſs of life, we receive life. It is Chriſts fulneſs of oyle that keeps our lamps continually burning. The ſenſe of our want of Chriſt, keeps the heart alwayes in an humble frame, that it doth not pride it ſelf in gifts or graces; the Soul ſaith, what have I that I have not received from Chriſt? This will alwayes make us acknowledge our continued dependance upon him.

3. Where men are ignorant of Chriſt, there is no deſire after him. The whole look not after the Phyſitian, but the ſick: They that conceive themſelves ſound and well, will neglect the beſt Phyſitian in the world: but how welcome is a skilful Phyſitian to one dangerouſly ſick, and at the point of death: if he hear but of ſuch a ones name, he cries out, Oh ſend for him, run for him, let him come to me with all ſpeed, or elſe I am a dead man. Let a Phyſitian put up his Bills of admirable cures on every poſt, relating what great cures he hath done upon ſuch and ſuch perſons, he hath healed thoſe that were helpleſs and hopeleſs, &c. Thoſe that are well, will read over the Note, and the cures, but will not ſeek to the Phyſitian. Jeſus Chriſt (the great Phyſitian of ſouls) ſets up his bills of miraculous cures, ſheweth what great cures he hath done; he hath cured the blind and the lame; he hath caſt out Devils, healed ſinners of all their diſeaſes; he hath healed Manaſſes of his Witchcraft and Sorcery, Murder and Idolatry: he hath healed Paul of his Blaſphemy and Perſecution: healed Mary Magdalen, that was poſſeſſed of ſeven Devils: Yea, he makes proclamation to all, that there is no Saviour beſides him, there is no ſuch Phyſitian in heaven and earth that can do ſuch cures as himſelf. I, even I, am he that healeth all your diſeaſes: I give Manna to the hungry, living water to the thirſty, halm to the wounded, caſe and refreſhment to the burdened: Men hear of theſe things, and read of theſe miraculous cures of p. 7mercy, but will not ſeek to him for the cure of their ſpiritual maladies.

Ʋſe 2. Labour then to ſee a preſent need of Chriſt, Vſe 2 then will ye be willing to take Chriſt upon any terms: when guilt of ſin and fears of wrath, purſue a man at the heels, when he is upon the top of the ladder, and in his own apprehenſion, ready to be caſt over into the pit of deſtruction, then he will let all fly, then he will let his deareſt luſts, his credit, his eſtate fly, that he might be able to ſay, I am Chriſts, and Chriſt is mine. Then let Satan, let the world, or his corrupt heart diſſwade him and uſe their moſt prevalent arguments to keep him from Chriſt, he will anſwer all, as Caeſar did his Mariners in a ſtorm, diſſwading him from venturing on the Waters, Oportet navigare, non vivere, I muſt ſet ſail, though I die: there is more neceſſity of my ſailing, then of my living: So a man fully poſſeſſed of his abſolute need of Chriſt, cries out, Chriſt is the unum neceſſarium, the one thing neceſſary: tell me not of reproaches, of croſſes, of perſecutions, of forſaking all, I muſt have Chriſt, or I am undone for ever; there is no neceſſity of ſhunning theſe evils, of keeping my luſts, I muſt have Chriſt, or I periſh eternally.

CHAP. IV.

STay me with Flaggons, &c.] Mark what the Spouſe ſaith, here before my Text; he brought me into his banquetting houſe or Wine-cellar, and then She cryes out, Stay me with Flaggons, &c. Hence I note,

That the more we enjoy Chriſt, Obſerv. and are ſenſible of the worth of Chriſt, the more we ſhall deſire after him; none are ſo eager after Chriſt, as thoſe that have had moſt communion with him: Where there is no knowledge of the worth of Chriſt, there is no deſire after him: Swine trample upon pearl, becauſe they know not the worth of pearl: Gadarens preferred their Swine above Chriſt, becauſe they valued them above him. Carnal hearts ſee no worth and excellency in the Ordinances of Chriſt, they ſee no worth in the priviledges of Chriſt, they ſee no worth in the wayes of p. 8Chriſt, no glory in grace, no glory in an holy profeſſion, no worth in his people. Greg. Homil. Maltum deſeruit, qui voluntatem habendi dereliquir. A ſequentibus tanta relicta ſunt, quanta à non ſequentibus deſideraripoſſunt.All that is ſpiritual, is above the ken of a carnal eye, his grace is ſpiritual, his comforts are ſpiritual, his priviledges ſpiritual. Carnal hearts judge nothing excellent, but what is pompous. What the world counts excellent, Chriſt calls for a forſaking of, and what the world counts diſhonourable, Chriſt calls for the taking it up. Therefore one of the Fathers ſaid, that the Apoſtles foregoing nothing, had yet foregone very much, ſince they had foregone their own deſires; and that, diſpoiling themſelves of a paſſion, which in their greateſt poverty gave them a right to all riches, they might boaſt to have forſaken all things for Jeſus Chriſt, Matth. 19.

This ſhews a great difference between earthly and heavenly things: Vſe 1 Earthly things are alwayes deſired, when we want them, deſire ceaſeth when we have them: A man that wants bread and drink, and any neceſſaries, oh how he loveth it, when he wants it, and what ſtrength of deſire doth he put forth after it; but when he hath it, and hath taken his fill of it (as the Iſraelites did Manna) he ſoon loaths it: All vain faſhions, all ſenſual delights and pleaſures, with which the hearts of the children of men are ſo much taken up, after men have a while taken their fill of them, they ſoon grow weary of them, they ſoon grow ſick of them, though before they were ſick for them; But it is otherwiſe with heavenly things; we love them moſt, when we do enjoy them; and do moſt deſire them, when we have moſt of them. Chriſt is ſo ſweet, Attonitus novitate mali, diveſ que miſerque. Effugere optat opes, & quae modo voverat odit. Ovid. Mot. 11. de Mida.that a Chriſtian never thinks he wants him till he doth enjoy him: he is ſo far from thinking he hath too much, that he never thinks he hath enough of Chriſt the more he hath, the more he doth deſire. As for outward things, as to the deſire of them, we are often like that Prince, who repented his having wiſhed for riches, and was afflicted for having obtained them; his deſire became his puniſhment, he abhorred that which he deſired, and finding himſelf poor in the midſt of plenty, Cui enim aſſecuto ſatis fuit, quod optanti nimium videbatur? Senec. Epiſt. 118.he prayed to be delivered from an evil which he himſelf had procured. Abſence of outward good things puts a valuation upon them, and their preſence makes us to deſpiſe them; they appear (as one ſaith) great to our imagination, when they are far off, but p. 9when they draw nearer, they loſe their falſe greatneſs; all their advantages vaniſh away as ſhadows before the Sun, and we turn our valuation into diſeſteem, our love into hatred, and our deſires into deteſtation. Bleſſed are they that ſtill hunger and thirſt after Chriſt and his righteouſneſs, they ſhall be ſatisfied, Matth. 5.6. Angels and glorified Saints, though they are full of Chriſt and of God, yet they deſire more of him.

CHAP. V.

I Obſerve further, that the Spouſe is ſick of love for Chriſt, and even fainteth for him in the houſe Wine: Whence we may learn.

That at the time of ſpecial communion with Chriſt in his Ordinances, Obſerv. our deſires ſhould be the more enlarged after him. Our deſires in time of holy duty ſhould be as wings to raiſe us up to God, and as chains to faſten us to him; God hath endowed us with holy deſires, only to come by the good which we have not, and which is moſt neceſſary for us; they are helps in our neceſſity, they are (as one obſerveth) the hands of our will: and as thoſe parts of the body do labour for all the reſt, ſo our deſires after Chriſt do take pains for all the affections of the ſoul, and do by their diligence the more oblige our love to Chriſt: our minds ſhould alwayes be holy, but more eſpecially in the time of Gods Worſhip, for then we come to meet with God; then ſhould we liſt up our hearts to God, and mount up to heaven upon the wings of faith, and an holy affection.

This may give a check to thoſe that come to the Ordinances of Chriſt, Vſe. but do not deſire after communion with Chriſt in his Ordinances; their hearts and thoughts run out after other things. All men deſire happineſs, and ſalvation by Chriſt, who is the object of eternal happineſs, but he is below their thoughts, their deſires, their endeavours. Their luſts, their pleaſures, theſe earthly and ſenſual contentments, do ſwallow up their deſires, even then, when they draw neer to God in his Ordinances. God complains of ſuch: My people have committed two evils; They have forſaken me the fountain p. 10of living waters, a running, ſtreaming, and inexhauſtible fountain (a million of creatures cannot draw it dry) yet I am forſaken, Jer. 2.13.Jer 2:13I am undeſired; I am a forſaken fountain: They chuſe broken ciſterns, that is, creatures which are ciſterns, broken ciſterns, that can hold no water, hold no joy, no comfort, no life; theſe things are deſired, and all run with their pitchers to theſe broken ciſterns. They have committed two Evils, ſaith the Lord, two great evils: it is but one action, yet two great evils, an averſion from God, and an inordinate converſion to the creature: a rejection of an immutable God, and a choice of a mutable creature.

When we come to the Ordinances of Chriſt, the Lord Jeſus beſpeaks us, as David did Saul, 1 Sam. 24.15. After whom is the King of Iſrael come out? after whom doſt thou purſue? after a dead dog, after a flea? So Chriſt ſaith, you are now come into my preſence, and pretend to draw neer to me in a more ſolemn manner then ordinary: After whom do your deſires run out? after theſe dead things, theſe dead dogs, theſe fleas, & not after me a living God? What anſwer will ye make to Chriſt when he ſhall put this queſtion to you? What evil didſt thou find in me, that thou deſiredſt me not? How often have I gone about to melt thee with my love, and did but look for thy deſires of me, and could not ſo much as obtain one deſire from thee? What will the ſad conſequence hereof be, but this? Chriſt will ſay to ſuch; you have often drawn neer to me in my Ordinances, but me you affect not: the Devil, your own ſins, and the curſe of God have oppreſſed you. I came to fave you, and have given you the means of grace, and made a tender of my willingneſs to ſave you in the Goſpel: I came to ſave you out of the hands of your enemies, but you have forſaken me the fountain of life and bleſſedneſs: And therefore now what have you to do to take my Word within your mouths, to draw neer to me, when your hearts are far from me? Do not ſuch periſh juſtly, who deſire not to be ſaved? Is any pity to be ſhewn to ſuch that come to Gods Ordinances, and may have Manna, and will not? If they will but deſire after after it, they may have it: If ſuch be ſtarved to death, who will pitty them? They might have Living-waters, if they would ask after them; but they will not: p. 11Do not ſuch perſons juſtly periſh in their ſins? This then may juſtly check us for the deadneſs of our deſires and affections, when we come to converſe with Chriſt in his Ordidances. Oh did we delight our ſelves in holy exerciſes and holy Ordinances, how would they raiſe our hearts, our deſires and affections toward them? This is one end why God hath ordained Ordinances, namely to be as ſo many ſteps by which our affections may climb up to heaven; hereby our hearts may have a ſtrong intercourſe with God, though our perſons be yet ſo far aſunder. Therefore whenſoever thou draweſt neer to God in any publick or ſecret duty, let it be in hope to get neerer to God ere thou doſt deſiſt: and when you go to read and hear the Word, let it be with this deſire and prayer, that thou maiſt there meet with ſomething that may raiſe thy affections neerer to God, and give thee a fuller taſte of his love in Chriſt.

CHAP. VI.

STay me] The Word in the Original is in the plural number; She ſpeaks to her friends and companions: the faithful Miniſters of Chriſt, and other experienced Chriſtians; Stay me with ſome comfortable Doctrines and promiſes, and with them comfort and refreſh my languiſhing ſpirit: the addreſs is not directly to Chriſt himſelf: Hence I note,

That the comforts of Chriſt to fainting Chriſtians are often conveyed by the Miniſtery of man; Obſerv. he ſends forth his Meſſengers, to whom he gives the tongue of the Learned, that know how to ſpeak a word in ſeaſon to a wearied ſoul. This is one end why God hath ſet up the Miniſtery, viz. that they may comfort thoſe that are in ſpiritual diſtreſs: Comfort ye, comfort ye my people, ſaith the Lord, Iſaiah 40.1.

God will have his people to go to Miniſters for comfort, that are men like themſelves; and this is one reaſon why many people go heavy and ſad all their dayes, becauſe out of the pride and ſtoutneſs of their Stomach, they neglect and ſcorn to go to others for comfort; they hide their wounds and bleed inwardly, becauſe they are unwilling to lay open p. 12their ſores to faithful and learned Miniſters, and experienced Chriſtians: though the Lord he the God of all comfort, yet for the moſt part, he conveyes it to us by the Miniſtery of man. True it is! God ſometimes doth immediately comfort them that are caſt down: he can comfort without means, but he doth not: but when means are wanting, when we are debar'd of comforts, then he comforts us in an immediate way; but when means is to be had, when we may have the benefit of the Miniſtery of the Word, and of the Communion of Saints, then God conveyeth comfort by means: God will not comfort thoſe immediately, that neglect and deſpiſe the ordinary means of comfort: hereby God endeareth the affections of people to Miniſters, and of one Chriſtian to another, when others can apply comfort to them from their particular caſe and experience in the like kind: how welcome are the words, and how ſweet is the preſence of a faithfull Miniſter and experienced Chriſtian to them?

Let Miniſters and Chriſtians make it their buſineſs to comfort fainting ſouls. Vſe 1 It is the office of Miniſters to ſtrengthen the diſeaſed ſheep of Chriſt, to heal that which is ſick, to bind up that which is broken, &c. Ezek. 34, 4. It is to be preſumed, that God that hath called them to this work, hath fitted them for it: Hoord. Serm. in Eph. 4.30.Eph 4:30Miniſters are better Read then private men for the moſt part are; their Calling leads them to be continually ſearching the Scriptures, and acquainting themſelves with the methods of Satan, and the means how to reſiſt him, and other holy matters which may enable them to be good Soul-Phyſicians. Therefore let Miniſters exerciſe themſelves in caſes of conſcience, that they may have experience in matters that concern the ſoul, and be able to apply ſeaſonable comfort to a languiſhing ſoul.—Every private Chriſtian, if he hath the Spirit of God, he will in ſome meaſure be enabled to comfort others. Two Irons, if they be hot do cloſe together immediately; So, when two godly Chriſtians do meet in love and fervency of affection, how do they heat and warm each other? He that ſpeaks experimentally to another, he ſpeaks ſo feelingly, ſo ſpiritually, ſo powerfully, with ſo much evidence and demonſtration, and with ſo much authority to his Brother, that it makes a deep impreſſion upon p. 13him. A faithful Miniſter, and an experimental Chriſtian will go about the work with love, and tenderneſs of affection. They that know what brokenneſs of heart for ſin is, will be ready to drop in oyle into a wounded Conſcience, and to apply comfort to them from their own particular caſe. I was under the ſame tentations wherewith you are aſſaulted; and thus I reſiſted and overcame them, thus I was delivered from my doubts and fears, ſuch a promiſe, ſuch a Scripture ſatisfied me: this or that gave me eaſe, quickened and comforted me. It is a Spiritual, Divine, and Angelical work to be able to comfort diſtreſſed conſciences: it is Gods own work, it is he that putteth joy into the heart, Pſalm 4.7. He comforteth them that are caſt down, he comforteth us in all our tribulation: he affects their hearts with ſome raviſhing ſenſe of his love and favour in Chriſt. Chriſt hath undertaken to comfort them that mourn; it is part of his office and work to which he is annointed, Iſaiah 61.1, 2, 3. It is the work of the Holy Ghoſt to comfort, he is ſtiled the Comforter; it is his work to make them cry Abba Father, whom he brings into bondage to fear. Angels likewiſe do comfort: when Chriſt was in an agony, an Angel came from heaven to comfort him.

2. Hence we may note that our Communion with Chriſt is furthered by our ſpiritual converſe one with another; the imparting of ſpiritual gifts and comforts is a great eſtabliſhment of a weak and fainting heart. Rom. 1.11, 12. Yea it is an eſtabliſhment of the ſtrongeſt Chriſtian. I long to ſee you, ſaith Paul to the Romans, that I may impart to you ſome ſpiritual gift, to the end that you may be eſtabliſhed, that is, that I may be comforted together with you, by the mutual faith both of you and me. The greateſt Apoſtle may be eſtabliſhed by the faith and experiences of the meaneſt Chriſtian. God is a free Diſpenſer of his gifts, and hath variouſly diſtributed them, that we may be engaged to uſe his bounty to the good of others, we, as good Stewards of the manifold graces of God, ſhould Miniſter the ſame to the uſe and benefit of our brethren; we ſhould impart to others the quicknings we have received under the Ordinances of God, our refreſhings by the promiſes, our enlargements after prayer, or comforts after ſoul-abaſements; by this means thoſe that are … and diſconſolate, may be edified and comforted.

CHAP. VII.

IN the next place conſider, that the Spouſe here longs for Flaggons and Apples, that is, comforts and graces together: The Spouſe being in the banquetting houſe, cryes out, Stay me with Flaggons] that is, with Flaggons of Wine; the Jews were wont to diſtribute at their Feaſts and Banquets Wine by Flaggons to their gueſts. When David had brought the Ark of God into his own place, and had offered burnt offerings and peace offerings, and bleſſed the people, he dealt to every one a loaf of bread, a good piece of fleſh, and a flaggon of Wine. 1 Chron. 16.3. this is the portion of the Cup ſometime mentioned in the Old Teſtament, becauſe they had a Cup or Flaggon for their refreſhment.

Comfort me with Apples.] This is of the ſame meaning with the former words: Straw me a bed or boulſter; ſo the LXX renders it: the Hebrew word Raphad, ſignifies to ſpread abroad a bed or a boulſter, as a Couch to lie on: and alludeth to another cuſtome of the Jewes, who uſed at their Banquets Beds and Couches to ſtretch themſelves upon: So the Church being in the houſe of Wine, calls for the Wine of heavenly refreſhment, and to be boulſtered up with ſpiritual Apples, as one that is in a ſwooning or fainting fit. Fernelius tells us, Fernel. de Methodo Medendi:that Apples are Cordials, and good to comfort the heart and brain, and to prevent ſwoonings; the Church in her languiſhing calls for ſpiritual Apples, for the comforts and graces of the Spirit, with thoſe fruits whereof ſhe had taſted, when ſhe ſate down under the ſhadow of the Apple-tree, Junius in hunc loc.ver. 3. Therefore Junius reads the words here; Comfort me with thoſe Apples, as pointing to thoſe ſweet entertainments ſhe had, as before mentioned. Hence note further.

That the comforts of Chriſt, Obſerv. and the graces of Chriſt, do go together: and the deſires of a Chriſtian after the one without the other are not regular. Many would have Chriſts comforts, that care not for grace and holineſs, and neglect to obey his commands; Let me tell thee O Chriſtian, if thou wilt partake of Chriſts comforts, he will firſt make thee to feel the weight and burden of ſin; none do partake of Chriſts p. 15ſweetneſs, but thoſe that have taſted of ſins bitterneſs; Chriſt will make thee holy, before he will refreſh thee with the comforts of his holy Spirit: he will make thee feel ſome bitterneſs in ſin, for all the pleaſure thou haſt taken in ſin; perhaps thy ſoul hath wallowed in ſinful delights and pleaſures for a long ſeaſon, and now God in a way of juſtice will drench thy polluted ſoul in the bitter waters of fears and ſorrows. God deals with thoſe he intends truly to comfort, as Phyſitians deal with thoſe that are in a Lethargy, they caſt them into a burning Feaver, that by the burning heat of it, they may dry up and waſte thoſe benumming humours; ſo the Lord deals with his people that are ſick of a ſpiritual Lethargy, he caſteth them into the fire of afflictions, that he may burn up the droſs of their corruptions, that he may refine them like ſilver, and purifie them like gold, and then he reſtores their ſouls, and leads them to the waters of comfort.

You that are in ſpiritual diſtreſs, do not ye expect comfort preſently; God cometh in a ſeaſonable time: Vſe. it may be you made Chriſt wait a long while upon you for your converſion, for your longing and thirſting after him: he hath cryed from heaven to thee many a time, How long? how long? when ſhall it once be? How long will it be ere this hard heart of thine be broken? this proud heart of thine be humbled? how long ere thou wilt begin to enquire and ſeek after me. O when wilt thou ſeek me? And it is juſt with God to make thee cry to him, how long Lord! when wilt thou come in, and ſupp with me, and make thine abode with me, and manifeſt thy ſelf unto me? When wilt thou give me to drink of the waters of life? May not the Lord ſay of thee, as of the barren fig-tree? Theſe three years came I ſeeking fruit, and found none: and may not God juſtly requite thee, and ſay, now for theſe many years thou ſhalt ſeek me, ere I will be ſound of you: I waited a long time for the fruits of thy repentance, and now thou ſhalt wait a while for the fruit of my mercy: Becauſe thou haſt rejected the Lord tendering himſelf to thee, therefore now he ſtands at a diſtance from thee: many proffers did he make to thee, but thou ſlightetſt them; many calls thou hadſt p. 16from him, and wouldſt not hear them; many knocks hath he given at the door of thy heart, and begged for entrance, but thou keptſt thy heart ſhut ſtill againſt him. Is it not equity that God ſhould ſuffer thee to lie at the door of mercy a while knocking before he opens to thee? Shall the great God wait on thee, and thou not wait upon him? Brethren! God will humble us for our delayes, as well as for our other ſins, he will humble us for the neglect of his proffers, for the refuſal of his grace ſo long; he will humble thee for thy Stubbornneſs, for thy pride, for thy contempt and forgetfulneſs of him, and then he will comfort thee in his own time and way.

CHAP. VIII.

IT is further to be noted, that the Spouſe here cries out Stay me with Flaggons.] Give me not a ſip or a draught, but whole flaggons. Hence we may obſerve,

That a ſoul that thirſteth after Chriſt is contented with no ſmall meaſures of Chriſt. Obſerv. Dives in Hell-torments calls but for a drop of water to cool his flaming tongue, and the Spouſe in the banquetting houſe calls for Flaggons of wine: our requeſts are many times too modeſt in Spiritual things, and our prayers do come ſhort of the Returns of them. Solomon only begs wiſdome of God, and the Lord not only gives him what he asketh, but together with it gives him riches and honour and glory: He gives us more then we can ask or think, Epheſ. 3.20.

Try whether ye have theſe ardent deſires after Chriſt, Vſe 1 ſo as you cannot be content with a little of him. I ſhall ſhew you, who they are that go without theſe Apples and Flaggons, theſe living cordials, and yet do deſire after Chriſt. There are ſix kinds of ſucceſsleſs deſires after Chriſt.

1. Occaſional deſires of Chriſt: Some have but fits or pangs of deſires, occaſioned by ſome pang of fear or terrour, as by ſome loſs, croſs, ſickneſs, or fear of death: when the fire of Hell flaſheth in a mans face, then he will have a flaſh of deſires; when he is under the fear of death, then Oh that I p. 17had Chriſt, as Eſau longed for pottage, and then ſaid of his birth-right, I am at the point to die, and what good will this Birth-right do me? Such longings will ſome men have after Chriſt; I am at the point of death, what good will creaturecomforts do me. O give me of theſe living cordials; Stay me with ſpiritual Flaggons, comfort me with theſe Apples. When God raiſeth up a Storm in the polluted conſciences of ſinners, this may put them into a fit of devotion, as it did the Mariners in Jonah; but theſe deſires uſually vaniſh away with the occaſion; but let the Sea be calmed, and the waves ſtill, you ſhall ſee the prophane Mariner fall to his prophaneſs again.

2. Diſproportionable deſires are ſucceſsleſs deſires; when Chriſt is not deſired, in quantum eſt appetibilis, ſome part of Chriſt is deſired only: Chriſt juſtifying, but not Chriſt ſanctifying; Chriſt taking away the guilt of ſin, but not Chriſt dividing and divorcing the luſt from the ſoul; they would have theſe flaggons to quench their thirſt, to refreſh them, when they are ſcorcht with the fears of hell, but care not to be waſhed in the waters of life and holineſs; Men deſire Chriſt to ſave them, but will not have him to reign over them; like thoſe ſeven women, Iſa. 4.1. that ſhall take hold of one man, ſaying, We will eat our own bread; and wear our own apparrel; only let us be called by thy name, to take away our reproach: So theſe men will take hold of Chriſt, yet they ſay, We will take our own courſes: we will live as we liſt, only let us be called by thy Name: and take away our reproach from us: Thus men do in their deſires divide Chriſt.

3. Selfiſh or carnal deſires of Chriſt are wi hout ſucceſs: when men deſire not Chriſt for Chriſts ſake, but for ſome temporal or carnal advantage to themſelves, as the Jews did follow Chriſt up and down by Sea and Land in City and deſert. Multitudes would follow him, but their following him but felfiſh; Chriſt therefore upbraids them for it: You ſeek me for the loaves: ſo the Scribe Matth. 8. was very deſirous to be one of Chriſts followers; Maſter, I will follow thee whereſoever thou goeſt: but he thought to get ſome great preferment by him; but when Chriſt tells him that the Foxes have holes, and the Birds of the air have neſts, but the ſon of man p. 18hath not whereon to lay his head: It is thought by all Interterpreters, that this forward man forſook Chriſt; he ſaw more danger of parting with his eſtate for Chriſt, and his outward comforts by following him, then he had hopes of preferment by him, therefore he will be none of his followers. It was an old complaint; Multi quaerunt Jeſum, ſed non propter Jeſum, many ſeek after Jeſus, but not for Jeſus ſake; if they can be gainers by him, they will have him, but are unwilling to be ſufferers and loſers for Jeſus ſake.

4 Mutable deſires are ſucceſsleſs deſires; One of the Popes, when he was a Monk, would often ſay, Panis & aquaeſt vita beata; But when he was Pope, he ſaid, Aqua & panis, eſt vita canis.the deſires of many men change as their eſtate and condition changeth; Ebbing deſires after Chriſt, when proſperity is in the flow, and flowing deſires when proſperity is in the ebb: in a gloomy day of War Chriſt is deſired, but not regarded in a time of peace, in a time of ſickneſs then Chriſt is longed for, then the ſick man will pray, and the Miniſter muſt pray Chriſt into his heart, but let God renue his health, his deſires die and languiſh in him: Moſes and Aaron muſt go and ſeek the Lord for Pharaoh, when any plague was upon him and his land, but let God take it away, then Moſes muſt ſee his face no more; it is death ſo to do: When men are in Adverſity, then none but Chriſt; but let their conditions be changed, there will be a change of their deſires.

4. Prepoſterous deſires of Chriſt are ſucceſsleſs deſires; when Chriſt is not deſired chiefly, and in the firſt place, Firſt, Theſe things, then the Kingdome of Heaven: firſt the World, then Chriſt. All the things of the world are nothing in compariſon of Chriſt: Why then do we ſet our eyes upon that which is not? Prov. 23.5. Theſe things are not the true bleſſedneſs; in them true happineſs doth not conſiſt: They are not bread, they cannot ſatisfie us: They are not neceſſary, there is but one thing neceſſary, that is, Chriſt: yet this is the courſe of world, moſt mens deſires are after the things of this life, and they never turn the ſtream and bent of their affections, till they are ready to drop into the grave: we may ſay of late deſires, as we do of late repentance, they are ſeldome true, and by conſequent ſeldom obtain Chriſt. Many men are of the mind of a certain Duke p. 19of Ruſſia, who being asked, whether he had ſeen the Blazing Star in the air, anſwered no, I have ſo much to do, faith he, here upon earth, that I have no time to look up to heaven.

6. Unactive and lazy deſires after Chriſt are without ſucceſs; the Schoolmen term theſe deſires, velleitates, not volitiones, which cannot be better Engliſhed, then by this, fain I would, but loath I am; fain I would have Chriſt, but loath I am to take pains for him, or to do, or ſuffer, or part with any thing for him. Men of lazy deſires, are like the dry and chapt earth, it gapes and yawns for rain, but moveth not; ſo many men yawn for Chriſt, but if God will not drop him into their mouths, they will not ſtir one foot for him, a ſlothful man deſireth, and hath not: He deſireth Chriſt, and mercy, but hath them not, Prov. 21.25. The deſire of the ſlothfull killeth him; he reſteth in his deſires, and in his wiſhes for Chriſt, thinking he doth well, if he deſire Chriſt, though he labour not at all for him.

CHAP. IX. 6. Properties of true deſires after Chriſt.

NOw that ye may ſee what it is truly and fervently to deſire after Chriſt, I ſhall lay down theſe ſix Properties of true deſires after Chriſt.

1. They are moſt importunate deſires: therefore in Scripture they are compared to the ſtrongeſt deſires, as to the Harts panting after the Water-brooks, Pſalm 42.1. As the Hart panteth after the Water-brooks, ſo doth my ſoul pant after thee, O God. It is compared to the longings of pregnant Women: my ſoul longeth, verecunde, deſiderate, as ſome tranſlate from the Hebrew word in Pſal. 84.2. foreign.with a baſhful and modeſt kind of wiſhing, and Pſalm 119. My ſoul fainteth for thy ſalvation: It even pineth away with longing: theſe deſires are alſo compared to hunger and thirſt, both are importunate deſires: Oh that one would give me to drink of the water at the well of the gate of Bethlehem, ſaid David: a Kingdome for a cup of water, ſaid Croeſus and Lyſimachus p. 20in their thirſt. Thoſe who truly deſire Chriſt, will he at the door of Gods grace and will never give him reſt night nor day till God give them Chriſt.

2. They are ſuch deſires which nothing can ſatisfie but the proper object, even Chriſt Jeſus; and in this reſpect compared to hunger and thirſt, which deſires are ſatisfied with nothing, but by their proper objects: Offer Gold and Silver, and no Bread to an hungry man; he ſaith, Give me Bread. What good will Gold do me, if I have no Bread? Offer ſuch a ſoul that thirſteth after Chriſt, (as the Devil did to Chriſt) the glory of all the Kingdomes of the world; and he will ſay, what good will all this do me? I muſt have Chriſt. Wicked mens deſires after Chriſt are like childrens crying for a piece of gold, when they ſee it, they will make a great cry; but give them an Apple, and that ſtills them: they have their fits of longing after Chriſt, but give them golden Apples they are content; their deſires after Chriſt are like Sauls Evil Spirit, a little Muſick on the Harp will lay their deſires flat again.

3. They are ſuch deſires as are proportionable to Chriſt, whole Chriſt is the adaequat object of their deſires, in quantum eſt appetibilis. Such men cry out, O let Chriſt juſtifie me, renue me, ſanctifie me; Grace is as much deſired, as pardon of ſin; holineſs as much deſired as mercy: let me have Chriſt to rule over me, and govern me, let him be my all in all: Thy Law (ſaith David) is my delight; that holy, ſtrict commanding Law, that preſſeth men to that which, is moſt contrary to their luſts, is his deſire and delight. The wicked can ſay, Lord thy mercies are my delight, thy comforts, thy joy, thy ſalvation, are my delight, but not thy word, nor thy holineſs: let Chriſt be preſented to him that truly deſireth him any way, he cries out, O give me Chriſt upon any terms, give me the croſs, ſo I may have Chriſt, tell him of forſaking all, he cries out, Farewell all things that I may win Chriſt.

4. They are conſtant deſires; ſuch a man longs for Chriſt at all times, he longs for Chriſt as earneſtly in health as in ſickneſs, in time of ſerenity, as in time of eminent danger, in time of peace, as in time of trouble, proſperity dulieth not his deſires.

p. 215. They are ſuch deſires as are accompanied with an holy impatience of delay; delayes do not dull, but quicken a Chriſtians deſires after Chriſt; in this reſpect they are alſo compared to hunger and thirſt, which are impatient of delay. Tell a thirſty man, he ſhall have drink the next week, he is impatient; O ſaith he, I muſt have it now, I may be dead before that time: ſo let Chriſt go to put off ſuch a ſoul, he ſaith, I will not be ſo put off, Oh give me Chriſt now, elſe I may be eternally undone: How long Lord, how long? Do not ſtand off for ever; Gods momentany delayes are accounted Eternal with a ſoul that ardently deſireth after Chriſt; one day is as a thouſand years in his account.

6. They are ſuch deſires as carry a man through all difficulties whatſoever: hunger will break through ſtone-walls, ſo will hunger after Chriſt break through the greateſt difficulties that lie in the way: When David cried out, Oh that one would give me to drink of the waters of Beth-lehem, three of his Worthies hearing of it, charged through an Army of Philiſtines, to fetch him ſome of that water. Oh that one would give me to drink of theſe ſpiritual Flaggons, ſaith a ſoul that thirſteth ſtrongly after Chriſt. Tell him of Bears and Lions, Bonds and Impriſonments in the way, yet through them all he will go, that he may drink his fill out of theſe flaggons; but the ſloathful man ſaith, There is a Lion in the way, and ſo goeth not forth at all.

7. They are moſt induſtrious deſires: and indeed according to a mans induſtry, ſo are his deſires after Chriſt; to this purpoſe conſider,

1. That true deſires do put a man upon the diligent uſe of all appointed means to obtain Chriſt; the Spouſe in this Book of Canticles was reſtleſs, till ſhe found him whom her ſoul loved; ſhe ran up and down the Streets, charged every one ſhe met with, to tell him ſhe was ſick of love: a man that truly deſireth Chriſt, will run from duty to duty, from Ordinance to Ordinance, and is very earneſt to ſee whether he can find Chriſt there; lazy deſires ſeparate the means from the end, they deſire Chriſt, but neglect the means, neglect the Ordinances which are vehiculum Chriſti.

2. True deſires do put a man upon the diligent improvement p. 22of all opportunities: as a thriving Tradeſman layes hold on all advantages and opportunities: if he hath an opportunity of doing, or receiving good, he doth not omit it.

3. It puts a man upon conſtant endeavours, not for a fit or a ſtart, or for a Mood in a good humour, but it is his conſtant work to make ſure of Chriſt; as they ſay of the labour of an Husbandman, it is labor actus in orbem, his work is never at an end, ſo it is with him that truly longeth for Chriſt.

4. Right deſires do put a man upon preſent endeavours after Chriſt; he will not (like the ſluggard in the Proverbs) cry, Yet a little more ſlumber, &c. ſo damnation may ſeize upon him like an armed man, as poverty did upon Solomons ſluggard; but no ſooner are theſe holy deſires wrought in the heart of a faithful Chriſtian, but they put him inſtantly upon ſeeking after Chriſt; he cries out preſently to his own lazy heart, awake O my ſoul, and ſeek out for Chriſt, leſt thou periſh eternally.

CHAP. X.

I Now come to conſider the reaſon of the Churches importunate thirſting after Chriſt. For I am ſick of love.] Love, where it is ſtrong cauſeth a fainting or languiſhing deſire toward the thing beloved. Love, is of all other the moſt inward and viſceral affection; therefore called by the Apoſtle, The bowels of Love: We read of the yearnings of Joſephs bowells over Benjamin, his Mothers Son, and of the true Mother over her child: incaluerunt viſcera, they felt an agitation of their bowels. Love, the more vehement it is, doth work the more ſudden and ſenſible decay and languiſhing of Spirits, as Amnon is ſaid out of wanton love to wax lean from day to day, and to grow ſick for Tamar, King. 2 13. So here in Spiritual love you have the like expreſſion: O give me Wine to exhilarate, Reynolds Treat. de Paſſionibus.and Apples to refreſh thoſe ſpirits, that were as it were waſted and melted away by an extream out-let of love, Hence I note,

Obſerv. That true love carrieth out the ſoul after Chriſt with ſuch p. 23vehemency, that it is even ſick for the want of Chriſt: affections when they are ſtrong, will work diſquiet, when they obtain not what they are earneſtly ſet upon; when love is hindered, it cauſeth a ſoul-ſickneſs.

In handling of this point, I will firſt ſhew what Love to Chriſt is,

Love to Chriſt is a ſupernatural grace wrought in the ſoul of a Chriſtian by the ſpirit of God, Deſcript.through the knowledge of God in Chriſt and faith, whereby we delight in Chriſt, deſire Union and Communion with him, wiſh well unto him, and reſt upon him as the chiefeſt good; where you have,

1. The nature of it, It is a ſupernatural vertue: I call it a ſupernatural and heavenly love, to diſtinguiſh it from other kinds of love: there is a natural love, Iſta quam tu deſcribis, negotiatio eſt, non amicitia, quae ad commodum accedit. Senec. Epiſt. 9.which is naturally imprinted in us, faſtening us to thoſe objects that are delightful to us; this love is between Father and Child, Husband and Wife, &c. There is a ſenſible love ſeated in the lower part of the ſoul, and hath ſo much commerce with the ſenſes, from whence it borroweth its name, as it alwayes makes impreſſion upon the body, and this it is which is properly termed paſſion. There is a ſenſual and carnal love, which may rather be called a fury then love: there is worldly love, when men are lovers of riches, honours, pleaſures, more then of Chriſt: there is an immoderate ſelf-love, when men love their eaſe, credit, profit, life, more then Chriſt: Yea, many that pretend they love their friends, they love them not ſo much for any vertue they obſerve in them, as for the good they hope to reap by them. Obſerve a man transfixed with any violent love, you ſhall find a man whoſe mind is bewitched, whoſe wit and reaſon is Ecclipſed; all he beholds, thinks, and talks of, is the object of his love: but love to Chriſt is of a ſupernatural excellency, it is a ray of Chriſts own love, therefore he calls it, his love, Continue ye in my love, John 15.

2. The efficient or worker of it, is the Spirit of God, we have it not from Nature, but from the Spirit: love is one of fruits of the Spirit, Gal. 5.22. Neither have we it from cuſtome, as Philoſophers ſpeak: neither is it gotten by art or induſtry: It is ſhed abroad upon our hearts by the Holy Ghoſt in us, Rom. 5.5. Love is of God, and every one that loveth p. 24is born of God, 1 John 4.7. Now it is above the power of corrupt nature to love Chriſt.

3. The object of this love, is Jeſus Chriſt; the Spouſe calls Chriſt, him whom her ſoul loved, Cant. 3. Chriſt is the object, who is the Author of this love. The objects of other loves are many times faulty and vitious; Loves fancy may err in chuſing an evil object, but here it is not ſo; for God and Chriſt are the only objects of this love.

4. The grounds of this love: that, is, through the knowledge of God in Chriſt and faith:

1. Through the knowledge of God in Chriſt: there muſt be a knowledge of Gods love to us, before we can love him: for as a ſtone that lies in the bowels of the earth, is not hot, till it be out of the earth, and the Sun firſt ſhine upon it: ſo we cannot love God, till we firſt know his love toward us, for our love is rather an effect, then a cauſe of his love, We love him becauſe he loved us firſt, 1 John 4.19. and we love not him, till he hath firſt loved us: If a man will love God in Chriſt, he muſt firſt know God in Chriſt; for our love to him is grounded upon our knowledge of God in Chriſt.

2. A ſecond ground of this love is faith, there muſt be faith to believe the remiſſion of our ſins, and that Chriſt loveth us in particular, before we can truly love him. The end of the commandment is love, out of a pure heart, and good conſcience, and of faith unfeigned, 1 Tim. 1.5. So that true love to Chriſt muſt ſpring from faith.

Object. But it may be ſaid, that the woman in the Goſpel, had many ſins forgiven her, becauſe ſhe loved much, Luke 7.47. Here was her love firſt, then follows the remiſſion of her ſins.

Sol. The word [Becauſe] doth not note out the cauſe of pardon, but only a ſign that her ſins were pardoned. You are to underſtand it thus; it appeared that many ſins were forgiven her, becauſe ſhe loved much; ſuch a man is foreign a lover of God, becauſe foreign beloved of God; he loveth much, becauſe much is forgiven. This croſſeth the opinion of the Papiſts; they ſay, Love is the form of faith; for they make a double love, one without faith, and ſuch a wicked man p. 25may have; another with faith, and ſuch a wicked man cannot have.

Object. But they object, That which gives the operation to faith, is the form of faith: but love gives the operation to faith; In Chriſt neither circumciſion availeth any thing, nor uncircumciſion, but faith working by love, Gal. 5.6. where love (ſay they) gives the operation to ſaith: Ergo love is form of faith.

Reſp. Love gives the operation of faith, not quà cauſa, ſed quà inſtrumentum, not as the cauſe, but as the inſtrument: Love is not the cauſe of faiths operation, but love is the inſtrument in its operation.

Object. But S. James ſaith, As the body without life is dead, ſo faith without works is dead, James 2.26. therefore love which makes faith to work, gives life to it, and is the form of it.

Sol. The works of faith, as love, &c. do ſhew there is faith, as the Spirit ſhews there is a ſoul: if works were not, there would appear to be no true faith.

Object. That which doth perfect faith, is the form of faith; but works, as love and other vertues do perfect faith, James 2.22. By works was Abrahams faith made perfect.

Reſp. Works do perfect faith, not in actu primo, ſed in actis ſecundo; not in regard of the firſt act, but in regard of the ſecond, as a tree is ſaid to be perfected by the fruit; not that the fruit gives the eſſence to the Tree, but the fruit ſheweth that it is a perfect Tree.

5. The effects of this love follow.

1. Hereby we do delight in God; this ſheweth, wherein true love conſiſteth. There is alwayes a delight and complacency in the thing beloved; we read in this book of the Canticles, of the bed of love: the ſoul of a believer repoſeth it ſelf in Chriſt, as in a bed of Roſes: therefore his love is grounded upon Experience; he loveth God exceedingly, as beſt deſerving love above all other, Magnes amoris amor: Love, we ſay, is the Loadſtone of love; they eaſily delight moſt in him, of whom they find themſelves moſt beloved. A carnal man ſaith, he loves Chriſt, but doth not delight in him, he pretends to love him, but doth not like him, p. 26Chriſt is not an object ſuitable to his crooked heart; therefore he often picks a quarrel with Gods dealings, as if God were engaged to him for his love: he excepts againſt Gods Providence, as if it were too partial, for giving too much to others, too little to himſelf: He takes Exceptions againſt the Law of God, as if it were too ſtrict, for tying him up from ſeeking his own pleaſures on the Lords day, and at no time ſuffering him to make proviſion for the fleſh. Can any man love Chriſt truly, unleſs he delight in him? Who can love his Prince, and diſlike his Laws, his Government? Who can love his Image, that delighteth not in his perſon? nay, where there is diſlike upon diſtimilitude, there can be no true love; affection cannot ſubſiſt, nor be conſtant without judgement, nor love without conformity; now where there is true love, there is a delight in Chriſt, and a conſtant affection toward him.

2. Amor, eſt unio amantis ad antatum;It makes a man deſire to be united to Chriſt, to enjoy the comfortable preſence of Chriſt, to have fellowſhip and communion with him. Love is a deſire of Union to the perſon beloved. Upon the affection and liking that we take of Chriſt, it will beget a deſire in us to poſſeſs and enjoy him: Fruition is that which love ſeeks, it is never at reſt, till it can joyn it ſelf to the object that it loveth; till it gets to enjoy and poſſeſs it: ſome have therefore reſembled love unto fire; whatſoever you caſt into the fire, it is the property of fire to aſſimilate it, to transform it into its own nature and likeneſs; ſuch is the operation of love, it transforms a man into the nature of that which he loveth: if it be a fleſhly object that he loveth, it makes him carnal; if earthly, it makes him earthly: if heavenly, it makes him heavenly.

3. It makes a man wiſh well to Chriſt: the honour of Chriſt is more dear to him then all the world, than his own life, Coeffet. Tabul. human, paſſion.yea, then his own ſalvation, as Moſes could have been even contented to have been blotted out of the Book of life, then that Chriſt ſhould be diſhonoured. One defineth Love thus: Love is a well-wiſhing, which we teſtifie with all our power to thoſe to whom we are enclined, procuring them for their own ſakes all the good we think may give them p. 27content. The ſon of Antigonus being ſick, and none knowing what he ailed, the Phyſitian diſcovered the cauſe of it to be his love to his Mother-in-law; for ſtill as ſhe came into his preſence, his pulſes fell to beat extraordinarily. Thus in our love of Chriſt, when we ſee any thing done which makes for the honour of Chriſt, it will make our ſpirits to exult, and our hearts to leap within us. On the other ſide, when we ſee his holy name prophaned and diſhonoured, his Sabbaths defiled, his Ordinances contemned, this will fill a man that loveth Chriſt, with an holy indignation, burſt his heart with grief, and force his tongue to ſpeak for the honour of him whom his ſoul loveth. You have heard of the ſon of King Craeſus, that was born dumb, and never ſpake word in all his life; yet in the Battel, when he ſaw the life of his Father in danger, the ſtring of his tongue ſuddenly burſt aſunder, then he cryed to the Enemy to ſave him, it was the King that he fought withall. As it was with him, when he ſaw the life of his Father endangered; ſo it is with him that truly loves Chriſt, when he ſees the holy Name of God to be diſhonoured, it goes to his heart to ſee it, and makes him break through all reſiſtances of nature, and ſpeak then for the honour of Chriſt, though he never ſpeak more.

4. The ſoul reſteth upon Chriſt as the chiefeſt good: reſt is the utmoſt end that love ſeeks after, and having gotten it, it rejoyceth in it without end. It is ſo in Gods own love, where he loveth, he doth after a ſort acquieſcere: he doth reſt pleaſed and ſatisfied with it, Matth. 3. ult. where ſpeaking from heaven, and teſtifying of his beloved ſon, he ſaith, Hic eſt filius meus dilectus, and what he meant by it, the following words do declare; in quo mihi complaceo, or inquo acquieſco, in whom I am well pleaſed, or do reſt ſatisfied: that is the ſweet effect that love hath: where it obtains fruition, it receiveth full ſatisfaction Other objects do not ſatisfie us, and no wonder! they be flying and tranſitory. What certain aim can a man take when he ſhoots at a flying Fowl? Such be all terreſtrial objects, when we aim at them, and hope to catch them, as Solomon ſpeaks of riches, they take the wings of an Eagle, and fly away from us: Jeſus p. 28Chriſt is an object more continuing; and therefore gives more contentment. In ſetting our loves upon him we find reſt and peace: it is not ſo when we ſet our hearts upon other things, our hearts are then full of reſtleſs agitations and motion. The inferiour part of the elementary Region that is toward the earth, is the ſeat of Winds and Tempeſts; but the upper part that is toward Heaven, that is ever ſaid to be calm and peaceable; in like ſort are our hearts and ſouls, when the love of them doth propend toward theſe inferiour and earthly things, they be full of unquiet agitations, tempeſtuous and troubleſome; but when they be higher raiſed, viz. to Chriſt and Heaven-ward, then they be calm and quiet; there is reſt, peace, ſolace, ſatisfaction, and abundance of tranquility.

CHAP. XI.

IN the ſecond place, I ſhall ſhew what this Love-ſickneſs is, and whence it ariſeth.

Love-ſickneſs is a ſtrong impulſion of love in the ſoul after Chriſt, and a moſt vehement thirſting after him, upon the ſenſe of the want of him. It is obſervable, that in this Book of Solomons Song, the Spouſe is ſaid twice to be ſick of love; once in the abſence of Chriſt, once in his preſence. In his abſence, when the Watchmen that went about the City ſmote her, and wounded her, and the Keepers of the walls took away her vail from her, then ſhe chargeth the Daughters of Jeruſalem thus, go tell my beloved, if ye find him, that I am ſick of love. Here likewiſe, in the houſe of Wine ſhe is alſo ſick of love: there is an excitation of vehement affections to Chriſt ſometimes through the abſence of Chriſt, ſometimes in his preſence; the one is the ſickneſs of hope, the other the ſickneſs of deſire? Hope deferred (ſaith the wiſe man) makes the heart ſick, and deſires not fully ſatisfied do cauſe a languiſhing in the ſoul; when Chriſt is either wholly withdrawn from the ſoul, or the ſoul hath but a partial enjoyment of him, it cauſeth this ſpiritual ſickneſs. The want of the thing beloved is a grievous torment to the p. 29lover, Davids deſire of enjoying God was ſuch, that it was even his death, as it were to want God, Pagnin Pſal. 84.2.Ps 84:2it holds forth as Pagnine obſerveth, that Davids ſoul either extreamly deſired the Lord, or even died upon the abſence of God. There is a kind of holy Antiperiſtaſis, a ſtrong deſire after Chriſt occaſioned through the ſenſe of his abſence, as we are hotteſt in ſeeking after precious things when they are abſent, and furtheſt from our enjoyment, abſence ſets love on fire: The impreſſion of Chriſts kiſſes, of his ſpiritual embracings, and of his patient knockings at the door of the ſoul, the print of his footſteps, the remainders of the ſmell of his precious oyntments, his ſhadow when he goes out of doors, are coals to enflame the ſoul; then is a Chriſtians love to Chriſt ſtrongeſt, his bowels move, the ſmell of his love, like ſweet ſmelling myrrhe is very ſweet and piercing. The Antients in their Hieroglyphicks painted Love with a Gate or Window in his Stomack, wherein were written theſe two word; procul & propè; afar off, and at hand, to ſhew that he that is a lover, loveth as well in abſence as in preſence, or rather his love burneth more ſtrongly, when he is abſent from his beloved. As the Harr panteth for the water brooks, ſo my ſoul panteth for thee O God, ſaith David, Pſal. 42.1, 2. My ſoul thirſteth for God, even for the living God. No Beaſt is more thirſty by nature, than the Hart is; and the Learned obſerve, it is the female kind, whoſe paſſions are more violent than the Males: it is as if one ſhould ſay, no Hart nor Hind can thirſt more after waters, than his ſoul did after God; and the word [panting] is to be obſerved, by which David ſheweth, that he did not only work himſelf out of breath to enjoy God; but alſo the little breath he had, he ſpent it in breathing after God; yea, that he might ſhew his vehement deſire, he again repeats it, My ſoul thirſteth for God, even for the living God. Moreover, he ſheweth his vehement grief for the want of Gods preſence, My tears have been my meat and drink continually; as if he had ſaid, ſuch abundance of tears fell from him, that he might be ſaid to feed upon them. It is an Hell upon earth to be deprived of the preſence of God in his Ordinances, for what is the chiefeſt p. 30part of Hell, but an eternal loſs of Gods glorious preſence! and as the damned ſhall weep and wail for ever, becauſe they ſhall never enjoy God, ſo the gracious ſoul will weep and wail as long as he is deprived of God in his Ordinances here upon earth.

CHAP. XII.

IS there ſuch a vehement love in ſome Chriſtians, Vſe 1 that they are ſick of love for Chriſt? then here you may ſee the cauſe, why Churches at their firſt plantation, and Chriſtians at their firſt converſion, are wont to be raiſed up to an extraordinary zeal for God, it is becauſe Chriſt hath ſhed abroad his love into their hearts, and love makes them ſo zealous as they are: Indeed carnal men ſtand wondering at ſo great a change that is wrought in a Chriſtian, that he doth not now run with others to the ſame exceſs of riot. Many in Jeruſalem were aſtoniſhed at Paul, that he in ſo ſhort a time was ſo zealous for Chriſt, that a little before was ſo mad againſt him, that he was now become a Preacher of that ſaith which before he perſecuted: what was it that wrought ſo effectually upon his heart: it was the love of Chriſt. The love of Chriſt conſtraineth us, 2 Cor. 5.12. there was a ſtrong and ſecret compulſion upon the ſpirit of Paul, that he could not chuſe but be ſo affectionate toward Chriſt and his truth; and elſe where he ſaith, We can do nothing againſt the truth, but all for the truth: we cannot but ſpeak the things that we have ſeen and heard.

Try the ſtrength of your Love to Jeſus Chriſt; Vſe 2 there are many that pretend they are greatly in love with Jeſus Chriſt, that are but feigned Lovers; therefore I ſhall give you the properties of this vehement love to Chriſt.

1. It is a tranſcendent love: ſuch a man loves Chriſt above all other things; he can look upon all things with Paul as droſs and dung in compariſon of him, he deſireth nothing p. 31elſe in compariſon of him. Whom have I in heaven but thee? and there is none upon earth, that I deſire beſides thee? Pſalm 73.25. God and be only was the object of his deſire? whom have I in heaven but thee? Is not glory and happineſs, joy and peace in heaven? is there not a Crown of righteouſneſs, a Crown of immortality and glory there? are not theſe things deſirable? Is not the ſight of, and fellowſhip with Angels, and the ſpirits of juſt men made perfect deſirable? no, theſe are not the things which David deſireth in heaven, it is God only that he thirſteth for, let me have God, and I have all things, without God and Chriſt, even heaven it ſelf is not heaven: ſo upon earth, are there not riches and honours, and many other deſirable things: no, ſaith he, there is nothing on earth that I deſire beſides thee. Vehement love to Chriſt, drives away a Chriſtians love to other things, as the flower of the Vine diſſipates Serpents. An ancient Lover ſaid, that Love had made a Butt of his heart, where as ſoon as it had ſhot all its arrows, it threw it ſelf as an enflamed dart into the bottom of his breaſt, to ſet him all on fire. I have read of another, that was ſo full of love to Chriſt, that when he ſaw an Epiſtle or Letter, wherein the name of Jeſus was not premiſed, it much tormented him, ſaying Saracens had more devotion for Mahomet a man of ſin, ſetting his name in the front of their Letters, then Chriſtians had for their Redeemer: ſome took delight to ask him many queſtions: From whence comeſt thou? he anſwered, from love: Where dwelleſt thou? in love: Whom ſeekeſt thou? after my love: he anſwered them nothing, but the word Love. You may ſet bounds and limits to your love to the world, to friends, to one another, Amor neſcit, reverentiam, quod amat, amat, & aliud novit nihil. Auguſt.but who can expreſs the greatneſs of his affection to Chriſt, who is ſick of love for him? Love knoweth no reverence, what it loveth, it loveth, and it knoweth nothing elſe; Take all from me O Lord, ſo thou leave me thy ſelf, ſaith St. Auguſtine.

2. It is an elevating and tranſporting love. Mens hearts, thoughts and diſcourſes are upon the objects of their love: If a Woman love her husband, ſhe is ever thinking and talking of him in the time of his abſence: Abſence is a ſhort p. 32death, Se…alt. de uſu paſſion.which entails upon us as much ſorrow, as the preſence of the beloved giveth ſatisfaction: Talk with a man that is Love-ſick, you talk with a man that is not at home; with a man that is abſent from himſelf; Extaſim facit amor, amatores …uo ſtatu dim…vit, …ui juris eſſe non ſ…ait; ſed inea quae amant penitus transfert. … de divinis nominib. cap. 4. Deplicibus deſideriis nemo incedere poteſt.the ſoul is more where it loveth, then where it dwelleth; a man that is Love-ſick for Chriſt, he paſſeth through his ordinary employments and doth ſcarce heed them, he paſſeth through the world as a man at randome, he regards not the things of the world, for Chriſt is gotten into his heart, and draws up all his affections to himſelf. Take a man that is ſick for any earthly thing, whether of Ahabs ſickneſs, (who was ſick for Naboths Vineyard) or of Amnons ſickneſs, who waſted his Spirit in an impure flame, burning in luſt toward his Siſter Tamar: that which the ſoul is ſick for, it daily dreams, thinks and talks of it; ſo the ſoul that is ſick of love for Chriſt, will be as it were extaſied and deaded to the things below, and be wholly taken up with Jeſus Chriſt: He wiſheth that all the parts of his body were turned into tongues to praiſe him, or into an heart to love him; he ſeemeth to torment himſelf that there are given to him, two hands to act, two eyes to ſee, two ears to hear, two feet to walk, and but one heart to love: he doth not preſcribe any bounds to his love: he is troubled, that Gods greatneſs is ſo well known, his goodneſs is no more loved, and that having ſo many ſubjects, he hath no more that love him: he doth not preſcribe any bounds to his love to Chriſt, but makes it his ſole deſire, and wiſhes that his heart were dilated, that he might infinitely love him (if it might be) who is infinitely lovely.

3. It is a pure and Virgin Love, Cant. 1.3, 4. Becauſe of the ſavour of thy good ointments, Modus amandi Chriſtum ſine medo. Bern.thy Name is as ointment poured forth, therefore do the Virgins love thee: it is a chaſte love, not an adulterous love, a love of Chriſt for himſelf, and for his own ſake, for the ſavour of his precious ointments during the ſtate of innocence, man had no love ſave only for God, and nature was ſo well tempered with grace, as that all her inclinations were holy: in this happy ſtate, holy love and ſelf-love were as it were the ſame thing, but ſince mans diſobedience, his love altered nature, and he that lookt upon p. 33the glory yf God and his own good with the ſame eye, began to ſeparate them, and forgetting what he owed unto God, he even made a God of himſelf; but now for a remedy of this miſchief, Jeſus Chriſt is come into the world to baniſh ſelf-love from our ſouls, for as one well noteth, his coming, had no other motive, nor his doctrine any other end, then the ruine of this dreadful monſter; and he admits of no diſciples, who have not changed their ſelf-love into an holy averſion; a man cannot therefore be a good Chriſtian, nor can he have any ſtrong affections to Chriſt, who doth too exceſſively love himſelf. Doſt thou love Chriſt for himſelf, or for the loaves? Doſt thou find a ſweetneſs in his perſon, in his doctrine, in his offices, in his death, blood, mediation, reſurrection and aſcenſion, doſt thou love him for himſelf, and not for any carnal reſpects, then is thy love a pure and unmixt love?

4. It is an obedient love: If you love me, keep my commandments ſaith Chriſt, John 14.15. The greateſt demonſtration of our love to Chriſt, is the love that we bear to his commandments. David cries out, Oh how I love thy Law: I love it above gold. Many there are now a dayes, that profeſs much love to Chriſt, yetthink themſelves looſe from his commandments: but certainly, he that doth not look on Chriſt as a Law-giver, as well as a Saviour, doth not love him: Indeed nothing will ſo enable a man to keep the commandments of Chriſt as Love will do. This is love, and his commandments are not grievous: therefore ſaith Auſtin, Nullo mode ſunt oneroſi labores amantium; intereſt ergo quid ametur; nam in eo quod amatur, aut non laboratur, aut amatur. labor Auguſt.Love never finds difficulties: the reaſon why men object difficulties is want of love. Love neither frames, nor accepts of excuſes, love finds no difficulties which it overcomes not: love charmeth troubles, mingleth pleaſures with pains, and to encourage us againſt all difficulties, finds out inventions to make them either pleaſing, or leſs troubleſome to us. The troubles of men, that love Chriſt vehemently, are never troubleſome, and they never find pain in ſerving him whom they love, or if they do, they cheriſh it.

5. It is a love that ſwalloweth up all other loves whatſoever. There are three ſorts of love; one ever good, the p. 34other ever bad; the third of its own nature good, but accidentally made bad: and that which is ever good is this love to Chriſt, which I am now ſpeaking of; that which is ever bad, is the love of ſin: that which is of its own nature good, but accidentally made bad, is the love of thoſe things which we may lawfully affect, but we offend in them when we love them diſorderly or exceſſively; now this love to Chriſt ſwallows up the other loves; for the one of them it quencheth and quite extinguiſheth it, even as water quencheth fire; there can no evil motion come into the heart, but if the love of Chriſt be there it will chaſe it out, not at all giving it any place of reſt or reſidence; and for the other love, it helps to order and rectifie that too, teaching a man, if he love any ſuch thing, yet to love it in due manner, and in due meaſure, not preferring his love of that above him, for whoſe ſake only he muſt love it: be it parents or children, huſband or wiſe, or friend, be it credit, pleaſure, or profit, eaſe, health life; be it what it will be, the love of Chriſt ruleing in our heart, will ſo qualifie and moderate the love of theſe things, that it will make it hold its due place and proportion, ever reſerving the predominance to him, whom all creatures muſt ſerve: chiefly it teacheth us, that as God is to be loved for his own ſake, ſo all other things for his ſake, and therefore in an inferiour and ſecondary place: Chriſt muſt be loved firſt of all, and moſt of all, firſt in time, and firſt in place; many begin to look toward Chriſt and heaven, when they can look no way elſe; they ſerve ſin, the Devil, the world firſt, and themſelves alſo before God, reſerving only the ſurrows and wrinckles of their old age for God, but true Love honoureth Chriſt with its firſt fruits; it gives God (as I may ſo ſpeak) the Maidenhead of its love; its ſerves him firſt, and none elſe before him—And as firſt in time, ſo firſt in place alſo; it lets God have the firſt and beſt place, it lets him have the higheſt and chiefeſt room in the heart; it gives the priority to none elſe, ſets none before him, none equal with him; Amor meus Deus meus.That which I make my love, I make my God: therefore covetous men are called Idolaters; they make a God p. 35of their money, though not becauſe they offer ſacrifices to it, yet becauſe their hearts and affections are ſet upon it; the world hath more from them then God hath: but a man that loveth Chriſt, reſerveth the firſt and the fatteſt for Gods uſe—And as ſuch a one loveth Chriſt firſt of all, ſo likewiſe moſt of all, as primarily, ſo totally, he divides not his love betwixt Chriſt and others: Pharaob would have had the Iſraelites, to have left their Cattle behind them, when they deſired leave of him to go and ſacrifice in the Wilderneſs, but what ſaith Moſes? non remanebit ungula, there ſhall not an hoof be left behind: ſo when Satan would perſwade a lover of Chriſt, not to give all to God, but to leave ſomething behind for him, and his ſervice; he anſwereth him no; there ſhall not an hoof ſtay behind; he that hath given us all, ſhall command, and have all. One of theſe two that entered into the land of Canaan was Caleb, Philo Iud.and Philo the Jew etymologyzing his name ſaith, it was quaſi Col-leb, which in the Hebrew ſignifies all heart, thereby teaching us, that Chriſt muſt have all our heart, all muſt be given to him, if we will enter into the heavenly Canaan.

6. This Love is ſuch as being placed upon its object, the Lord Jeſus, it will not be willing to part with him upon any terms. What we eagerly deſire to have, we fear to loſe: Quod vehementer cupis habere, times perdere.he that loveth money, oh, how loth is he to part with it? You ſhall as ſoon wring water out of a ſtone, as money out of his purſe; it was a ſign Eſau loved not his birthright very dearly, becauſe he parted with it ſo eaſily; but the man in the Goſpel loved his ſheep well, and the woman loved her groat well, that took ſuch pains as they did to ſeek them out again when they had loſt them: Certainly Chriſt is worth keeping, if you have him, worth a ſeeking, if you have loſt him; they that love him as they ſhould, will rather do any thing then part with him; to others the matter is not great, whether they part with Chriſt or keep him, they are indifferent; and the ſervices they do him, they do rather out of faſhion, than out of love: he that ſerves a maſter whom he loves not, his ſervice is an hard task p. 36to him; but they that love him heartily, ſerve him cheerfully, they will ſuffer no occaſions to part them from him, or if at any time they do chance to loſe him, they will never leave till they have recovered and found him: A man who loſeth his friend, loſeth one half of himſelf, he is at once both alive and dead, and death accords not with life, ſave only to make him more miſerable: The abſence of Chriſt is bitter to him, to whom his preſence is ſweet. See how reſtleſs the Spouſe was, Cant. 3. when ſhe ſought him whom her ſoul loved; when ſhe ſought him and found him not, ſhe could never be at reſt, till ſhe had got where he was, and when once ſhe had him ſhe held him; ſhe would not let him go then till ſhe had brought him home to her Mothers Houſe, to the chamber of her that conceived her. A Love-ſick ſoul deſireth nothing more then the preſence of Chriſt, here and in Heaven: here in the uſe of his Ordinances, Word and Sacraments; and they that do indeed love Chriſt, do love to meet him in theſe; in his Word, that they may confer with him; in his Sacraments that they may eat and drink with him. Latatur ancilla ad vocem Petri, laetatur anima ad voeem Chriſti: The Damſel rejoyced at the voice of Peter, and the ſoul rejoyceth that the voice of Chriſt; but theſe are but his back parts, the ſhadow of his preſence hereafter: then we ſhall have his preſence in glory, and this alſo all that love him do long for; I deſire to be diſſolved, and to be with Chriſt, which is beſt of all, ſaith holy Paul, Phil. 1.23. and ſaith he, the Crown of life ſhall be given to all that love the appearing of Chriſt: as if none could love him, that did not love his appearing.

p. 37CHAP. XIII.

THe ſecond Uſe is for Exhortation: Vſe 2 Labour you to be vehement in your love to Chriſt: labour every day for more communion with him: Love is the liquefaction and melting of the ſoul toward her beloved; here no exceſs is, or can be vitious, the object will warrant the greateſt exceſs of love: it is a ſin in other things to be violent, but not to be violent for the Kingdom of God; it is a ſin to be ſick of love for a poor skin-deep beauty, or for any worldly thing whatſoever, but not for Chriſt. True it is! there may be ſome accidental errors about the greatneſs of a Chriſtians affections to Chriſt, when our hearts are ſo intent upon him, as that we are impatient, when he delayes the manifeſtation of himſelf to us: but let me tell you, if there be any errors in your love to Chriſt, he will pardon them; therefore let your affections be ardent and burning toward Chriſt. Reaſon teacheth us, that he is the Abyſle of all perfections, and the Center of all love; ſo as a man need not fear committing any exceſs in loving him with all his might. Conſider the greatneſs of Chriſts love to us; When the Lord Jeſus did firſt look upon ſinners, how black did he ſee them to be? but Chriſts banner over his people is love; he loved us not according to what we were, but according to what we ſhould be by grace, He hath loved us, and waſhed our ſins in his blood, Rev. 1.5. What was there in man that could atract Chriſts love to him? there was neither deſcent, nor beauty, nor parts, nor riches, not innocence and goodneſs; Now that the love of Chriſt might be exceſſive, he makes it to out run the wickedneſs and ſinfulneſs that is in man: Chriſt is ſo good, as he cannot be loved ſo much as he ought to be, and let a man do his utmoſt, he is obliged to confeſs, that the love of Chriſt doth far exceed the greatneſs of mans love.

p. 38CHAP. XIV.

ARE any of you ſick of love for Chriſt; Vſe 3 then let me excite you, with the Love-ſick Spouſe in my Text, diligently to ſeek after him whom your ſoul loveth; and let me tell you for your encouragement, that the Lord Jeſus will freely beſtow himſelf upon all thoſe that are ſick of love for him, and that earneſtly pant and ſeek after him; to that end ſeriouſly weigh theſe following particulars.

1. Chriſts giving himſelf to thoſe that were never ſick for him, nor ſought for him at all. I was found of them that ſought me not, Iſa. 65.1. So he gave himſelf, tendered, and revealed himſelf to thoſe that never heard of him, and into whoſe hearts it never came to begg ſuch a gift of God; how much more then ſhall they find him, that are ſick of love for him, and earneſtly ſeek him being revealed and tendered to them in the Goſpel, their want and need of him being diſcovered to them. Seek and you ſhall find, knock, and it ſhall be opened to you, ask and you ſhall receive. Shall ſuch receive that never asked? how much more ſhall they receive, that ask and cry after him! If the door of Gods free grace be opened to ſuch who never knocked at the gate of mercy, how much more will he open the door of mercy to ſuch, who in the ſenſe of miſery ſhall knock earneſtly for mercy? It is ſaid of a Roman Emperour, Sucton.that he would never ſuffer any Petitioner to go from him with a ſad countenance: Chriſt that is full of ſuch bowels of compaſſion (put all the tenderneſſes and bowels of all the compaſſionate men in the world into one, none can be ſo tender as his heart is) he will not ſuffer his Petitioners to go from him with a ſad countenance. Jeſus Chriſt may defer his grace, but will not give an abſolute denyal.

2. Conſider that Chriſt doth as it were wooe poor ſinners to ſeek and ſue unto him; he doth as it were put up his bills unto us, when we go to prayer, that we would earneſtly pray to his Father, that he might be given to us, which is a maniſeſt proof that he will freely beſtow himſelf upon ſuch as thus ſeck for him: God calls to us in this manner, Call unon me in the day of trouble; ask and you ſhall receive; ſeek and ye ſhall find, knock and it ſhall be opened to you: What are theſe but wooing commands? and begging commands? it is a remarkable phraſe. Cant. 2.14. O my Dove that art in the clefts of the rock, in the ſecret places of the ſtairs, let me ſee thy countenance, let me hear thy voice, for ſweet is thy voice, and thy countenance is comely. Lo here he takes pleaſure in beholding his people praying to him, mourning and lamenting after him; therefore he wooeth his Spouſe with prayers, requeſts and petitions to pray unto him: the prayers of his people are his delight: the praiſes of Angels and Saints in heaven, and the prayers and praiſes of the Saints on earth, is all the muſick Chriſt delighteth in: ſo in the anſwer of Chriſt to the woman of Samaria, John 4.10. If thou kneweſt the gift of God, and who it is that ſaith unto thee, give me to drink, thou wouldſt have asked of him, and he would have given thee living water: Chriſt there did, as it were, beg of her to ſeek him for living water: he manifeſted to her, what he was, what he would give unto her, and give it her he would, if ſhe would but ask it of him. The ſame in effect he ſpeaks to every one of us; if you would ask of me, I would give you living water; Open thy mouth wide, and I will fill it, open thy heart wide, open thy deſires wide, and I will fill thee with mine hidden treaſures.

3. Chriſt ſo far condeſcendeth, as to ſeek to us to receive him; he follows and purſues rebels with entreaties to make up their peace with God, then much more will he give himſelf to them that ſhall purſue him with intreaties. I am come ſaith he, to ſeek the loſt ſheep of the houſe of Iſrael: My great errand into the world, is to ſeek thoſe that are loſt, to bring them bak again. But note that place, 2 Cor. 5.20. Now then we are Embaſſadours for Chriſt, &c. Miniſters are Chriſts Embaſſadours; and our commiſſion is to treat a peace between an angry God and ſinful men; the word that we preach is nothing elſe but an Embaſſy of peace; the Goſpel is called a word of reconciliation; but here are the expreſſions of wonder and aſtoniſhment; as though God did beſeech you by us, we pray you in Chriſts ſtead to be reconciled unto God: God himſelf by the mouths of his Miniſters entreats you; we are the Mediatours of peace between you and him; what arguments we uſe to draw you to Chriſt, are Chriſts arguments, when we command you it is as though God commanded you, when we exhort you, it is as though God exhorted you: ſo when we pray, when we threaten, &c. ſo we pray you in Chriſts ſtead; when we pray you by all the mercies of God, by all the bowels of Chriſt, by all the love of Chriſt manifeſted in giving himſelf for you by his ſufferings; it is as if Chriſt did in his own perſon lay open all that he done and ſuffered for you, and entreat you to be reconciled: Now ſhall the God of infinite glory and Majeſty ſo far condeſcend as to beſeech us, and to pray us to be reconciled, will not he then freely beſtow himſelf upon us when we are ſick of love for him, when we beſeech him and diligently ſeek him!

4. Conſider he makes a gracious Proclamation, inviting all, excepting none out of it, manifeſting his readineſs, freely to beſtow himſelf on every one that ſhall ſeek unto him, John 7.37. In the laſt day, that great day of the feaſt, Jeſus ſtood and cried, ſaying, If any man thirſt, let him come to me and drink. Where the greateſt concourſe of people was, there the Proc amation of mercy was publiſhed. If any among you thirſt after living waters, let him come to me and drink let him that will come, He, every one that is thirſty, come and buy without money; the pooreſt ſort are the moſt acceptable cuſtomers: ſo Prov. 1.20, 21. Wiſdome crieth without, ſhe uttereth her voice in the ſtreets, ſhe crieth in the chief places of concourſe, in the openings of the gates, in the City, ſhe uttereth her words without in the ſtreets; in the high ſtreet, among the preſs, in the Congregation, in the aſſemblies. Why doth wiſdom make ſuch publick Proclamation? It is 1. To ſhew his freeneſs and readineſs to receive all that come, and to refreſh every thirſty ſoul that cometh to him. 2. To take off all excuſes, that none ſhall pretend ignorance, nor pretend they had no offer of ſalvation.

5. Conſider, that Jeſus Chriſt will put by none that ſeeketh him; Him that cometh unto me, I will in no wiſe caſt off, p. 41John 6.37. Whoſoever betakes himſelf to Chriſt for his only Saviour is embraced. I will in no wiſe caſt him out. foreign it is a double Negative. The unworthieſt of ſinners, the greateſt of ſinners have been received when they have come unto him; The blind and the lame, let them come in; let the door of mercy and righteouſneſs be opened that they may enter in.

6. Conſider Chriſts unſpeakable readineſs to do what he did, and ſuffer all that he did for us. Chriſt ſpeaking of his ſufferings ſaith With a deſire have I deſired to eat this paſſeover: Shall be love us ſo much as to give himſelf to death for us? and will not the ſame love encline him to give himſelf to thoſe that are ſick of love for him, and earneſtly ſeek him? Chriſt did manifeſt more love in dying for ſinners, then he doth in giving himſelf to ſinners that long after him.

7. Conſider his manifold and gracious promiſes made to the generation of ſeekers: he hath ſpoken it in the word of a God that cannot lie, You ſhall find me: I will be found of you: I will hear you, Turn and you ſhall live, Thoſe that hunger and thirſt ſhall be filled: He is faithful and juſt, and will keep promiſe. The Promiſes of God ſhew two things, 1. Gods willingneſs to communicate himſelf to his people in all kinds of mercies, for promiſes are but the manifeſtations of his will. 2. To encourage every thirſty and love-ſick ſoul to ſeek him: Promiſes are Gods earneſt-penny that he will make good his word unto us.—To this, let me add the reaſon of it, conſider Chriſts nature, though he be in heaven, he is full of bowels of compaſſion, and much tenders the deplorable eſtate and caſe of the love-ſick ſpouſe that thirſteth & ſeeketh after him: he knoweth his peoples wants, their ſtraits, their fears, and when they fly to him for ſuccour and relief, being faithful and merciful, he will help them, Heb. 2.17, 18. See why Chriſt would be made like unto his brethren, like us in ſubſtance of nature, in natural properties, in natural infirmities, in ſuffering of miſeries, in tentations, it was that he might be merciful, and that he might be able and willing to ſuccour us: his participation of our nature, miſeries and temptations, is a pawn and pledge that he will help us.

p. 42CHAP. XV.

I Shall now give you directions how ye may get your hearts into a longing frame after Chriſt: Vſe 4 Beloved the leaſt thing tending to ſalvation is very difficult; moſt men ſay, who doth not deſire Chriſt, and ask after him, but much is required to get true deſires after Chriſt.

1. Labour to know what thou art without Chriſt; Thou art a curſed, ſinful, helpleſs, hopeleſs creature without him. Thou art a condemned perſon to eternal death: hell waits to devour to thee; and the wrath of an Almighty God is ready to fall on thee every moment: Thou muſt anſwer God for every ſin, and thou canſt not anſwer for one of a thouſand. Thou muſt endure the extremity of his wrath to eternity, and art not able to endure it for a moment; labour to believe and know this, and to perſwade thy own heart, that this is thy eſtate and condition.

2. Labour to know what God hath appointed and ordained Chriſt to be, viz. to be a Saviour, and to be the only Saviour of ſuch wretched men as thou art: if ever thy ſins be-ſatisfied, it is by Chriſt alone that died, if ever thou haſt redemption from the curſe and condemnation, it is by Chriſt that died for thee.

3. Labour to know what a man is having Chriſt, viz. righteous before God, a reconciled friend to God; a Jedidjah, beloved of God, one (as God ſaid of Chriſt) in whom he is well pleaſed, an heir of heaven, that art as far above all thy ſins, the curſe, the wrath of God, as the higheſt heaven is above the loweſt hell: were men but truly perſwaded of theſe things, Chriſt would be the deſire of their ſouls, they would be ſick of Love for him.

4. Know thy wants, thy utter inſufficiency and inability without him; labour to perſwade thy heart thou haſt nothing, thou wanteſt all things, thou canſt do nothing, p. 43want will put thee upon longings after him: Beggars wants will make them importunate, hunger and thirſt will make a deſire Manna and Living waters.

5. Perſwade thy ſelf of thy abſolute need of Chriſt, labour feelingly to know thy neceſſity of him: Chriſt thou muſt have, if thou wilt eſcape the damnation to come.

6. Know the worth of Chriſt: all created glories, comforts good things, are no more to be compared to him, than a pins head to the terreſtrial globe: Worth hath an attractive power, it will draw out the longings of men after it.

7. Labour to ſee the neceſſity of miniſterial preſſing the terrours, the curſe of the Law home to the hearts of ſinners: Miniſters of the Goſpel muſt be Boanerges, ſons of thunder, they muſt lift up their Voices like trumpets, and cry woe, woe: The end of ſuch a way of Preaching is not to drive men to deſpair, as the world injuriouſly cenſureth it; the end is to convince men of their miſery, of their dolefull eſtate, that they might long for Chriſt, and be ſick of love for him: We preach the Law to drive you to Goſpelmercy; we preach damnation to drive you to Chriſt, the Authour and finiſher of our ſalvation: When a man cries Fire in the ſtreets, it is to ſtir up men to labour to quench it: When a Phyſitian tells a man he is ill, it is to make him to take Phyſick, and not to make him to deſpair of life.

8. Labour to ſee the neceſſity of the work of the ſpirit of bondage upon our hearts; the ſpirit of comfort is firſt, a ſpirit of bondage, of fear and terrour to us; he therefore terrifieth us with ſin, that our hearts may break for longings after Chriſt. He makes us ſorrowful, that ſorrow may beget vehement deſires in us after Chriſt, 2 Cor. 7. God brings his Church into a wilderneſs, and then he ſpeaks comfortably to her, Hoſ. 2.

p. 44CHAP. XVI.

BUt here ſome poor ſoul is apt to ſay; Object. I have been long ſick of love for Chriſt, thirſted after him, asked for Chriſt of God my Father, yet my requeſt is not anſwered, I go mourning all the day for want of him whom my ſovl loveeth: inſomuch that I fear, I ſhall go without him.

For anſwer hereunto conſider theſe four things. Reſp.

1. That Chriſt will make himſelf known to his people in his own time, not when we will, but when he pleaſeth: he will turn our Waterinto Wine in his time, not in ours, and his time, is in truth. As Joſeph did not preſently manifeſt himſelf to his brethren, but dealt roughly with them for a while, and put them into great fears what ſhould become of them, but at laſt could refrain no longer, but told them with tears, I am Joſeph your Brother whom ye ſold: ſo Chriſt ſuffers his people to long for him, and they are in fears what will become of them, but at laſt he will manifeſt himſelf to them, I am your Chriſt, your Saviour, whom you ſeek, whom you long after.

2. Some obtain Chriſt ſooner than others; ſome lie a great while under terrours, under deſires, under ſoul-ſickneſs; others but a little while; ſome like the impotent man, lie many years at the pool, before they are put in, others are put in within a while after they come to the pool: Some lie like Chriſt himſelf, but three dayes in the grave, and then they riſe triumphant Conquerours over their doubts, ſorrows, fears and terrours: over ſin and Devils; being aſſured that Chriſt is theirs: others lie a long while in the grave of fears and terrours: Some God leadeth into Canaan through a vaſt, ſolitary, dry wilderneſs; others go but a few ſteps from Aegypt to Canaan: Some feed on honey, and are carried in Chriſts boſome to heaven, ſaith a Judicious Divine, and others are floating in floods of wrath, and their firſt ſmile of joy, is when the morning of Eternities Sun dawneth in at the window of the ſoul: Rutherf. in John 12.John 12ſome ſing, and live on ſenſe all the way, and others go in at heaven gates weeping.

3. A man may have Chriſt and not know it; a man may be in the ſtate of grace, and not aſſured; for aſſurance is not of abſolute neceſſity to make a man godly; it conduceth to the bene eſſe, but not to the eſſe, to the comfort of godlineſs, not to the being of godlineſs. Take an inſtance for illuſtration: a King that is crowned in his Cradle, is truly and rightly the King, though he knows not ſo much for the preſent; and while he is in the Cradle, he is attended with Princes and Nobles, that give him Royal reſpect, and ſervice: ſo a man may be in Chriſt, in the ſtate of grace, and not be aſſured of it.

4. True and unfeigned defires after grace, are grace: Bleſſed are they that hunger and thirſt after Chriſts righteouſneſs, they ſhall be ſatisfied, Matth. 5.6. Your very deſires, if they be true and conſtant, do entitle you to the promiſe of righteouſneſs: conſtant deſires are ſtreams of thoſe living waters that flow out of the bellies of true believers.

CHAP. XVII.

THe laſt Uſe is for comfort to poor diſtreſſed Chriſtians that are caſt down with the ſenſe of the decay of their firſt love to Chriſt: Vſe 5 it is a ſtrong temptation upon many Chriſtians, becauſe they find their love abated, and not to be ſo ſtrong as it was at firſt, therefore they queſtion the truth of their converſion, and think they had never any ſound work of grace wrought upon their hearts.

1. Chriſtians in this life are like unto children, Reſp. whoſe growth is not alwayes perceived by thoſe that alwayes live and converſe with them; ſo a Chriſtian grows in grace and in love to Chriſt, though perhaps himſelf perceiveth it not.

2. Though be may not have ſuch a fair flouriſhing top, and branch, yet he may be better rooted than before, have a deeper and ſtronger rooting in grace: The Apoſtle Paul ſpeaks of being rooted and grounded in love. The affections of Chriſtians to Chriſt at their firſt converſion, are like the affections of new married perſons: at firſt their love ſeems to be exceſſive, but after they have lived together ſome years in a married eſtate, this exceſs of love, this violent tide of affection abateth, yet true love abideth ſtill between them: ſo a Chriſtian may not have ſuch violent pangs of love, and ſuch paſſionate affections to Chriſt, and ſuch ſtrong expreſſions of love to Chriſt afterwards, as he had at his firſt converſion, yet true love may ſtill abide in the ſoul.

3. A Chriſtian that is of long ſtanding in Chriſtianity, is a more experimental Chriſtian, is more grave, more ſolid, and practical than he was before; he hath now more ability to reſiſt tentations, to overcome corruptions, to perform holy duties than at his firſt converſions, Sym. deſert. ſoul.then a Chriſtian is nothing but love and affection, but afterward more experimental and practical: an Apple, that is green and unripe, may look as fair and be as big then as ever afterward; but it hath not that ſweetneſs, that good juice and nouriſhment, as it hath when it cometh to its full maturity: A young man of twenty years old, may be as big and luſty, and more vigorous in complection, than at any other time afterward, but he hath not that ſolidity, that judgement, that gravity, that experience, as at the age of thirty or forty years. So it is with a Chriſtian; at firſt he is but a babe, but a novice, a griſtle in grace, but after he cometh to riper years, to be p. 47a grown man in Chriſt, his love is more dilated and extended to al the duties of Religion, to all acts of piety toward God, to all acts of charity towards men, and of ſobriety toward himſelf. So then this is no ground for a Chriſtian, that hath the truth of grace in his ſoul, to bereave himſelf of all true comfort, becauſe he finds not his affections ſo ſtrong toward Chriſt, as they were or ſeemed to be at his firſt converſion.

FINIS.

End of the text · William Gearing, The Love-Sick Spouse (1665)