The Intercourses of Divine Love Betwixt Christ and His Church, Sermon 26
Sermon XXVI.
Cant. 1. 4.
The King hath brought me into his Chambers.
YOU have heard the Propoſition raiſed from theſe words; God hath Chambers, in which he ſometimes entertains the Souls of his people. As there are ſpecialties of common Providence, ſo there are ſpecialties of ſpecial and diſtinguiſhing grace He takes ſome of thoſe who love, and fear him, into nearer degrees of fellowſhip and communion with him, then he doth others. Man will claim himſelf a prerogative in this; the Parent will be more fond of, more kind to one Child then another, though he owns them both as his Children, and will give to them both a portion. The Prince who hath a tender love for all his Subjects, yet will be allowed his favourites.
Uſe 1.Let us not then accuſe God in ſuch diſpenſations of partiality, or injuſtice, let us not murmur that we have leſſer ſhares in his manifeſtative love. This is a thing we are very prone to. Chriſt taught it us in the Parable of the Prodigal, Luke 15. The Son that was alwaies at home with the Father. v. 28, 29. was angry, and would not go into his Fathers Houſe, no not though his Father intreated him, becauſe the Father had killed a ſatted Calf to entertain his Prodigal Brother returning; our Saviour doubtleſs intended in that parable to check the Jews envy at the kindneſs Chriſt was about to ſhew to the Gentiles, or did at that time ſhew to Harlots, to Publicans, and Sinners; but it reacheth further, we ſhall find all our hearts too prone to this, to repine at the further manifeſtations of the love of God to others Souls, then unto ours. If I do not miſconceive him, David ſeems in this to have failed, Pſal. 22. 2, 3, 4. O my God (ſaith he) I cry in the day time, but thou heareſt not, and in the night ſeaſon, and am not ſilent. But thou art holy, O thou that inhabiteſt the praiſes of Iſrael. Our Fathers truſted in thee, they truſted, and thou didſt deliver them, they truſted in thee, and were not confounded, but I am a Worm, and no Man, a reproach of Men, and deſpiſed of the People, &c. To ſilence this corruption ſo exceedingly natural to us, let me offer a few things to thy thoughts.
1. The firſt ſhall be the Lords Prerogative, to ſhew mercy where he will ſhew mercy. This our Saviour hints me in the Parable of the Labourers ſent into the Vineyard, Mat. 20. 15. when thoſe who had wrought all the day, received their penny, in proportion to thoſe who had wrought but a few hours, they complained, the Maſter of the Vineyard ſaies to them. May I not do with my own what I pleaſe? All influxes of grace are Gods own. It is a prerogative that every one of us claims for himſelf, to diſpoſe of his love, (eſpecially ſome degrees of it) as we pleaſe; why ſhould we deny that to God, which every one of us claimeth to himſelf? The Prince will not allow the Subject to diſpoſe of his favour, no more will the Father allow it to his Child; why ſhould we think God is not at the ſame liberty? eſpecially conſidering▪
2. That God by it doth us no wrong. You have this in the ſame Text, Friend, I do thee no wrong, Mat. 20. 15. This now dependeth upon this hypotheſis, that the grace of God cannot be merited by any; he that hath the greateſt manifeſtations of Divine love, hath them freely, & he who hath the leaſt diſcoveries of it, hath what he hath freely, without any preceding merit in himſelf. If God will let one of his Children walk in the light of his countenance, and another to walk in the dark, and ſee no light, if he will treat one in Chambers, another in a low, and more common Room, yet he doth not wrong to any. There is no injuſtice in the caſe; in appearance to us, he ſheweth indeed more ſeverity to the one, and more goodneſs to the other, but he is unjuſt to neither, becauſe neither hath merited any thing that he receiveth.
3. God hath with held from thee nothing for which he agreed with thee. This is a third thing which the Maſter of the Vineyard told thoſe labourers that repined, becauſe they had not more then thoſe who had laboured leſs, Mat. 20. 15. Did I not (ſaith he) agree with thee for a peny? we can lay claim to nothing of anothers, but either upon the plea of a Native right; thus the Child laies claim to his Patrimonial Eſtate, as heir at law; or upon the account of purchaſe, by vertue of ſome compact or agreement, or ſome valuable conſideration given him for it; we can lay no claim to the Grace of God, as our Patrimonial right, as Heirs to it, we are indeed called Heirs, but it is by adoption; nor upon the account of any valuable conſideration given; who hath given firſt to God, and it ſhall be repaid to him again? All the claim we can lay to any thing either of Grace, or Glory, is upon the account of a Covenant that God hath made with us, or with Chriſt on our behalf, and by us accepted, when we come to believe in the Lord Jeſus Chriſt. The queſtion is, what God hath agreed with us for, he hath agreed with us for a Kingdom. Fear not little Flock (ſaith Chriſt) it is your Fathers will to give you a Kingdom. He that believes on me, is not condemned (ſaith our Saviour) he is paſſed from death to life. He hath agreed with us for all that grace, and mercy which is neceſſary to bring us to this Kingdom. That he will give us a clean heart, and a new heart, that we ſhall be kept by the power of God through faith to ſalvation. But where hath the Lord agreed with the Souls of any of his people for equal meaſures of his manifeſtative love? Nay, plainly, God in the Covenant of his Grace hath reſerved himſelf a liberty to chaſtife, and afflict his people, either for the probation of Grace, or for the puniſhment of ſin, and this is one ſpecies of affliction, by which God doth both try the faith and patience, and alſo correct the errors, and miſcarriages of the beſt of his people. But you will ſay, is not manifeſtative love promiſed? I anſwer it is, but ſo are not the meaſures of it, nor yet the particular time for the diſcovery of it. 2. It is but the matter of a conditional promiſe, John 14 21. He that hath my Commandments, and keepeth them, he it is that loveth me, and he that loveth me, ſhall be loved of my Father, and I will love him, and manifeſt my ſelf unto him. Pſal. 50. 21.—To him that ordereth his converſation aright, I will ſhew the Salvation of God. The promiſes of Eternal life, and Salvation, are made to Faith, and holineſs, without which (both which) none ſhall ſee God, but not to degrees of the one, or of the other, a weak faith may bring a Soul to Heaven, ſo will an upright and ſincere heart, though incumbred with many luſtings of the fleſh againſt the Spirit; but the caſe is otherwiſe as to ſome degrees of the manifeſtative love of God, which much depend both upon degrees of faith, and degrees of holineſs alſo. Our Saviour hath determined doubts, and fears, indications of little faith, and reaſon will determine them inconſiſtent with much joy, peace, and comfort in the Soul; that holineſs in ſome good degree is neceſſary to our peace, will appear to any Soul, that conſiders, that nothing but ſin will break our peace with God. So that if thou beeſt not conſcious to thy ſelf, that thy faith is as ſtrong as others, and thy ways as perfect before God as theirs, thou haſt no reaſon to expect the ſame manifeſtations of Divine love; No; tho thou beeſt one who truly believeſt, and truly loveſt, and feareſt God, God hath agreed with every believer for eternal life and ſalvation, for pardon of ſin, and a clean heart, and the upholding of him by his power unto ſalvation: But he hath not agreed with every ſuch Soul for the ſame meaſures of peace and comfort, the ſame degrees of his manifeſtative love, he hath reſerved himſelf a liberty to reward thoſe with theſe more ſpecial favours, who walk moſt cloſely, and exactly with him in their converſations. Thoſe therefore who find their Souls under temptations, to repine at God, for doing more for others then for them, ſhould do well to reflect upon themſelves, and to conſider whether the faith of thoſe others be not more ſtrong, and their walking with God more cloſe and exact then theirs; if it be, they are not to wonder that their Souls are more highly favoured, and more treated in Gods Chambers.
2. But Secondly, There being no merit in any thing we do or ſuffer, at Gods command, why ſhould we think God obliged thus to reward the higheſt degrees of faith or holineſs? What if God will hear one believers prayers ſooner then anothers, what if he will give one ſuch Soul more peace then another, who ſhall ſay unto him what doeſt thou, or why am I thus, and others are otherwiſe? we certainly ought to allow the freeſt, and moſt ſovereign agent, what priviledge we every one claim for our ſelves, with reference to our Children, Servants, Friends, whiles every of us receives more then we deſerve, what reaſon have we to repine, becauſe others have more then we.
4. I beſeech you conſider whether this fruit floweth not from a root of Pride. Why ſhould my Eye be evil, becauſe anothers is good? Why ſhould I repine, becauſe God is kinder (as I think) to another Soul, then to me, if I did not ſecretly think that I had deſerved as much, and as well as thoſe, if not better? The humble Soul looks upon itſelf as meriting nothing, and therefore prizeth every influence of Divine love. The Dogs eat the crums, ſaid the poor Woman. I am not worthy that thou ſhouldſt come under my roof (ſaith the Centurion) therefore ſpeak the word only. Now if this be thy root of thy complaint, be aſſured, there is not a more bitter one in all the wilderneſs of nature. There is no Soul at further diſtance from obtaining at the hand of God, then that Soul that challengeth God as a debtor to his Creature, if thy Soul ſaith, as Haman, to whom ſhould the King more delight to honour then me, thou art like enough to meet with as great diſappointment as he did; God ſets himſelf to pull down the Soul, that exalts itſelf above meaſure. God will keep Souls ſwell'd with this tumor, with Thorns in their fleſh for their buffetings, it is enough if they find his grace ſufficient for them.
5. If it doth not argue this, yet it ſpeaketh a diſcontent at, and diſſatisfaction with Gods methods in the conduct, and government of thy Soul, in order to that end to which he hath appointed thee. This frame of ſpirit is ſinful enough, it is indeed a branch that groweth out of the root of pride; Gods general promiſe is, that he will with-hold no good thing from them that live uprightly, and that all things ſhall work together for the good of them that love God; but we muſt leave the judgment of good to the wiſdom of God, who knoweth what is good for us, while we repine at Gods diſpenſations, we either ſhew our diſtruſt, and unbelief in theſe promiſes, or aſſume the judgment of good to our ſelves, paramount to the judgment of God. No ſin more provokes God then this of murmuring, and repining. It was the great ſin of the Iſraelites, which at laſt provoked God to ſwear in his wrath they ſhould never enter into his reſt. Let us therefore learn thankfully to acknowledge what grace we have received, and with ſilence, and patience to wait for what further manifeſtations of it we deſire, and judge our Souls to ſtand in need of.
2. Br. Inft.2. Hath the King of glory, whom we ſerve Chambers, wherein he treateth the Souls of his Subjects, not only Manſions, but Chambers, further degrees of gracious influxes, & manifeſtations. Let us then learn from hence; That no man ſerves God in any degrees of ſervice for nothing; ſome indeed ſhall have greater degrees of reward then others, none ſhall ſerve him for nothing, there is a reward for every righteous Soul. He that ſerveth God in truth and ſincerity, though with a great deal of weakneſs and imperfection, though he comes into his Service at the laſt hour, yet he ſhall have his penny, he ſhall have Heaven and Glory. If any will come in to Gods Service in the morning, and work in the heat of the day, and labour for God more abundantly, he ſhall not loſe his reward; nay, he ſhall be rewarded according to his work, as there are degrees of active working Grace, ſo there are degrees of manifeſtative love, and this by the way.
1. It is a great encouragement to thoſe that are young, to turn into the ways of the Lord betimes. Joſiah, and Timothy, and Enoch, were all of them ſuch as began early to walk with God. Of Joſiah it is ſaid, Chron. 2. 34. That when he was but eight years old, he began to ſeek after the God of David his Father, what ſpecial favour he had from God, his ſtory will tell you; he was early taken into the Chambers of glory, and while he was upon the Earth, God treated him in his Chambers, he would not in his days bring the intended evil upon Judah. Enoch walked with God, the Text ſaith he was not, for God took him. Timothy was a great Favourite, uſed as a great inſtrument for God, and doubtleſs theſe three, and ſo thoſe others who have early given up themſelves to God, and continued to the end, will hereafter be found in ſome degrees of glory above others.
2. It is a great incouragement to men and women to put out themſelves mightily for God, to love the Lord (according to the tenour of the firſt, and great Commandment) with all their Soul, and all their ſtrength, & all their might, God hath degrees of love to reward degrees of holineſs & ſervice, & though poſſibly there may be ſome rare inſtances, wherein the wiſdom of God (as unſearchable) is to be adored, and not to be found out, and we may ſee ſome, who appear to us more exemplary in holineſs then others, yet clouded under darker diſpenſations, walking in the dark, and ſeeing no light, yet ordinarily it is otherwiſe, thoſe who walk moſt in the light of holineſs, have more of the light of Gods countenance, enjoy moſt peace, and have moſt manifeſtations of Gods ſpecial love; and this now lets us ſee what a difference there is betwixt the ſervice of God, and the ſervice of the Devil, or the ſervice of the world, many a one ſerves the world, and gets little, and thoſe that make themſelves leaſt drudges to it get moſt of it; he that ſerves the Devil in ſerving corruption, the more he toils in that ſervice, the more torment he hath. But the more a man ſerves God, the more peace, the more inward reſt and ſweetneſs he hath.
3. This diſcourſe may give ſome relief to ſuch Chriſtians whoſe hearts are right with God, but yet their attainments are not proportionable to others. The King hath not brought them into his Chambers, indeed the fault of this may be in our ſelves, and where it is ſo, we have reaſon to blame our ſelves, and to ſit down in ſilence, and endeavour for the time to come to mend our pace in the ways of holineſs; there are Stairs, by which Chriſtians uſually aſcend into theſe Chambers, come up (I mean) into this near degree of communion with God, if we will not do what in us lies to climb up thoſe ſteps which God hath made for us, by which we may aſcend into theſe Chambers, we muſt blame our ſelves, if we abide below: But this is not alwaies the cauſe, in ſome caſes we muſt have recourſe to Gods prerogative, and muſt reſt in this. Even ſo O Father, becauſe it pleaſeth thee. Some Souls are dignified with a ſpecial communion, and familiarity with God, ſo was Abraham, Moſes, David, yet poſſibly if we look into the records we have of their lives, we ſhall find more blots in ſome of them, then in ſome others, who we do not read were taken up into ſuch eminent degrees of favour. We cannot give juſt reaſons, and accounts of all Gods acts of Grace, it is enough that God wills them. In the mean time, if we find but a good hope through grace, an heart changed, and cleaving to God, if we can ſay with Peter, Lord thou that knoweſt all things, knoweſt that we love thee, though we cannot boaſt of ſuch ſpecial providences as others, nor of ſuch viſions of peace, nor of ſo quick an hearing of our prayers, tho we dare not pretend to be ſuch favourites of Heaven, yet let us not be diſcouraged, poſſibly as to us the Lords time is not yet come, poſſibly it never will come, God is a great Soveraign, and unqueſtionably free as to theſe things, he knows what is beſt for us, he will deny no good thing to us We may ſay of the whole Family of God, as the Queen of Sheba ſaid of Solomons, 1 Kings 10. 8. Happy are thy Men, happy are theſe thy Servants, which ſtand continually before thee, and heaṙ thy wiſdom. There are ſome of Gods Servants, that as to theſe enjoyments are more happy then others, but there are none but are happy, none but have reaſon for ever to admire the difference which God hath made betwixt them, and others; to admire what God hath done for their Souls, bringing them out of the horrible Pit, if they have not, if they cannot ſee reaſon to rejoice in ſuch a proſpect of Heaven as othershave, yet they have reaſon to rejoice in an equal deliverance from Hell.
Uſe 4.I will ſhut up this diſcourſe with two words of exhortation. 1. The firſt directed to thoſe who can ſay with the Spouſe, The King hath brought us into his Chambers. 2. The ſecond to thoſe who walk with God, but have not yet arrived at this. Are there any who can ſpeak the language of the Spouſe, and glory in this▪ not only that they are brought home to Chriſt, but that the King hath brought them into his Chambers, the Lord hath dignified them with ſome ſpecial favours, and manifeſted himſelf more to them then unto others, the following words of this Text will let them know what is their duty. I will (ſaith the Spouſe) be glad, and rejoice in thee, and remember thy loves more then Wine. 1. Be glad, and rejoice in God; we are often called to for this rejoycing in the Lord, Pſal. 33. 1. Pſal. 97. 12. Phil. 3. 1. 4. 4. and in many other Texts. Such is the portion of Gods Children, ſuch their ſtate, and condition, that they have a continual cauſe of rejoycing, and giving of thanks; be they under what circumſtances they can, there is ground enough for them in all things to give thanks, but they are more eminently obliged to it, when they are under the higheſt manifeſtations of Divine Love. This rejoycing in the Lord is (I conceive) oppoſed, both to a carnal joy in ſenſual objects, and alſo to a rejoycing meerly in that eaſe, and ſatisfaction, which the good thing giveth us, for which we rejoice. As now, ſuppoſe a rich man giveth a poor man 20 s. it is one thing for the poor man to rejoice in the gift, as ſuited to to …his neceſſitous circumſtances, another thing to rejoice in the love and favour of the giver. This is now the duty of the ſpiritual man; he ought not only under the manifeſtations of divine love, to rejoyce in the Lord, more then in all the world, and all the affluences, and contentments of it, which is expreſſed in the next phraſe, we will remember thy loves more then Wine, and is commenſurate to what David ſaith, Lord lift thou up the light of thy countenance upon me, for thou ſhalt thereby make my heart more glad then in the day when their Corn and Wine increaſed▪ I ſay this is not enough for a Soul thus dignified, he ought more to rejoice in the favour of God ſhewed him, in theſe ſpecialties of his favour, then in the eaſe, and ſati…faction, which the mercy received giveth unto his Soul, And herein lieth the purity of the ſpiritual mans joy, nor is his joy genuine, and perfect till it come to this pitch.
2. The ſecond phraſe in the Text, expreſſive of this dignified Souls duty is, We will remember thy loves more then Wine. The term remember is taken in Scripture in a great latitude, and expreſſive both of all that affection which is due to the remembrance of the object, and of all that practical duty which is conſequent to it. I ſhall touch a little upon both theſe, and that very ſhortly, for I ſhall, God willing, ſpeak to both theſe expreſſions in order more fully.
1. Remember Chriſts loves, with the remembrance of the heart. I ſhall inſtance but in one fruit of this, and that is faith, Remember his loves, ſo as for them to truſt in God more, and to caſt the care of thy Soul in an hour of diſtreſs, the better upon him, upon conſideration of thy paſt and preſent experience. We are too ready, both to forget our ſorrows, and to forget our comforts, to forget our ſorrows, by giving our ſelves a liberty to the ſame ſins for which we have ſmarted, and to forget our comforts, by giving liberty to the ſame dejections, and deſpondencies again, after the experiences of Gods favour.
2. Remember Chriſts loves practically, ſo as to make them obligations upon your Souls, to a cloſe walking with God. See the example of David, Pſal. 116. 1, 9, 12, 18. But I ſhall ſpeak all this over again, when I come to handle the next words, and ſhall therefore add no more.
2… Br.My ſecond Branch of this Exhortation ſhall reſpect thoſe whom God hath not thus far dignified; the Lord hath (as they hope) admitted them into his family, but he hath not yet brought them into his Chambers. Some communion with God they hope they have, and an heart that panteth after a more full, and near communion with him, but this they have not yet attained to, they walk in the dark, and ſee no light, the Lord giveth them an heart to pray, but they cannot glory in ſuch a full, and quick return of prayers as others have; they have not that inward joy and peace, which as to ſome Souls is conſequential to believing; the queſtion is now, what they ſhould do, what their duty is, under their preſent circumſtances. I will open it in two particulars.
1. Certainly they ought not to deſpond, and be dejected, and conclude againſt themſelves, as if they had no ſhare in the love of God, much leſs to repine, and murmur againſt God. Againſt murmuring I offered you ſome conſiderations under the firſt branch of application. Againſt condemning your ſelves, or concluding againſt the goodneſs of your ſpiritual ſtate, I ſhall offer ſomething now. There is no ground at all for any ſuch concluſion from theſe providences. The Childs right to the Father is not to be determined from the portion, much leſs from any particular expreſſion of the Fathers affection, if the Child be begotten by the Father, if owned by him as his Child, this is enough, tho ſome other Child may have more ſmiles, and ſome particular expreſſions of kindneſs which it wanteth. If a Chriſtian hath any evidence, that he is born again, not of the will of the fleſh, nor of the will of man, but of the will of God, born again of the Spirit, by the incorruptible Seed of the Word, this is enough to entitle him to a Sonſhip, if he hath received the Lord Jeſus Chriſt, this John 1. 12. gives him a right to be called the Child of God, and this new birth is diſcoverable by the new features in the Souls face, the Souls aſſimilation to God in holineſs. If theſe things be found, it is a moſt unreaſonable concluſion to conclude againſt thy Sonſhip, for want of ſome ſpecial favours beſtowed upon others, and not upon thee; ſo as there is no ground for thy reprobating thy ſelf upon this account, and concluding againſt thy ſpiritual ſtate, becauſe of thy want of ſome degrees of ſpiritual priviledges by others enjoyed; nor haſt thou more ground to deſpond, and to deject thy ſelf, as if thou never ſhouldſt attain what thou haſt not as yet attained. David ſets us a rare example in this caſe, Pſal. 42. 5. Why art thou caſt down O my Soul, why art thou disquieted within me, hope thou in God, for I ſhall yet praiſe him for the help of his countenance. The longeſt night hath a morning following, there commonly is a circulation in Divine Providence, and as to the Soul of man, day, and night, Summer, and Winter, follow one another, as by a Covenant, he that doth not grieve willingly, nor willingly afflict the Children of men, will not be alwaies cruſhing the Priſoners of the Earth, nor ſuffer the Souls which he hath made to fail before him.
2. Br.2. As thy condition will prompt thee to endeavour to amend it, and to make the caſe of thy Soul more eaſy; ſo I would have thee look upon it as thy duty. St. Paul had not attained, but he forgetting what was behind, preſſed forward to what was before, unto the price of the high calling. It is the ſtate of our Souls, that we are not perfect, neither as to action, nor as to fruition, but it is all our duty to ſtrive after perfection, both after a perfection with reſpect to action, which the Apoſtle calls a perfecting holineſs in the fear of the Lord, and a perfection as to fruition, as to the enioyment of God, you have heard that the King of Glory hath Chambers, in which he entertaineth ſome of his peoples Souls, admitting them to a fuller, further, and ſweeter enjoyment of himſelf then others have. Let therefore no Chriſtian ſit down fully ſatisfied, till he get up into theſe Chambers I have ſhewed you a Chriſtian ought to be ſo far ſatisfied, as if God pleaſeth to chain him for a time in a lower room (my meaning is to lay a neceſſity upon him to live beneath theſe Mountains) not to repine & murmur againſt God, not to conclude againſt his ſpiritual ſtate, and intereſt in God, not to deſpond, and defect himſelf, and conclude that, becauſe it is now dark, it ſhall never be light with him, but yet he ought not to be ſo far ſatisfied, as not to look after higher degrees of enjoyment of, and communion with God. There are all the arguments imaginable to be pleaded in this caſe. Whether from profit, or pleaſure, or honour, &c. But thoſe are ſo obvious, that I ſhall but waſt time to inlarge upon them. Every Soul that hath any ſpiritual ſenſe, will acknowledge the deſirableneſs of this. But will ſome Souls ſay, what ſhall we do, that we may attain them. I have but four things to offer in this caſe, with which I will conclude.
1. Study to abound in active grace. The grace I am ſpeaking of is that grace wherein man is partly paſſive. Active grace is that by which we are inabled to our duty in obedience to the will of God; the Stairs by which Souls aſcend to the Kings Chambers, mentioned in the Text (as I have interpreted it) are the ſteps of univerſal holineſs, which the Apoſtle calls, an holineſs in all manner of converſation. The promiſe of Gods ſhewing his Salvation, Pſal. 50. 21. is made to him that ordereth his converſation aright, and the promiſe of Gods maniſeſting himſelf to his peoples Souls, is made to them that love Chriſt, and keep his Commandments. It is true, God ſometimes uſeth his prerogative, and hides his face from the moſt pious, and holy Souls, for a time, and ſhutteth out their ſupplications from him, you have inſtances in holy writ, as well as in our daily converſe, but it is paſt all controverſy, that thoſe enjoy moſt of God who walk moſt with God, and the cloſeſt walking is the moſt ſweet and comfortable walking. Study therefore to excell in holineſs; that's the firſt.
2. Behave thy ſelf well in the lower Rooms. Look to thy ſelf, while God keeps thee in a dark condition, that thou doſt not add to thine own Chains, and lengthen the hours of thy darkneſs; affliction is Gods School, by which he fits us for conſolation. Doſt thou ask me what I mean by behaving thy ſelf well? I anſwer ſhort. 1, Being watchful, and ſtriving againſt ſin, thoſe corruptions eſpecially, which thou ſhalt diſcern moſt buſie in ſuch an hour, ſuch as murmuring, unbelief, impatience, &c. 2. Keeping up thy hope and ſaith in God, ſo did David (as I ſhewed you) Pſal. 42. 5. Bleſſed are they ſaith our Saviour, who have not ſeen, and yet believed. 3. Humbly acknowledging thine iniquities, thy unworthineſs to receive the leaſt mercy, or look of grace from God. 4. Panting & thirſting after fuller degrees of communion with God; thus David, Pſal. 63. 1, 2. My Soul longeth, my fleſh thirſteth for thee, to ſee thy power, and thy glory, &c.
3. Abſtract thy ſelf as much as thou canſt from the world. You ſhall obſerve that the Servants of God have choſen Mountains places of ſolitude, and removed from the noiſe of the world, when they deſigned any acts of more ſpecial communion with God, ſo Chriſt often went into a Mountain to pray. And God oft choſe ſuch places more ſpecially to communicate his mind to his people. It was in the Mount God talkt with Moſes, face to face, as a man talks with his friend. Divines have obſerved that thoſe Perſons who have enjoyed moſt of God, have been, ſuch as have been (I will not ſay moſt, but) much in contemplation, which brought contemplation afterward into a ſuperſtition, and a contemplative life to be cried up beyond all ſenſe or reaſon.
4. Laſtly, Be much in prayer.
But I have ſpoke enough upon this argument.