The Intercourses of Divine Love Betwixt Christ and His Church, Sermon 41
Sermon XLI.
Cant. 1. 7, 8.
Tell me (O thou whom my Soul loveth) where thou feedeſt, where thou makeſt thy flocks to reſt at Noon, for why ſhould I be as one that turneth aſide by the flocks of thy Companions.
If thou knoweſt not, O thou faireſt amongſt Women, go thy way forth by the footſteps of the Flocks, and feed thy Kids, beſide the Shepherds Tents.
IT is the Spouſe who yet continueth her ſpeech to her Beloved. She hath ſpoken once to him, deſiring ſome tokens of his ſpecial and diſtinguiſhing love, v. 2. Let him kiſs me with the kiſſes of his mouth. She hath ſpoken a ſecond time to him, deſiring ſtrength from him to run after him. She now putteth up a third petition, v. 7. Tell me (O thou whom my Soul loveth) where thou feedeſt, where thou makeſt thy flocks to reſt at noon, for why ſhould I be as one that turneth aſide by the flocks of thy companions. To which her beloved replyeth, v. 8. If thou knoweſt not (O thou faireſt amongſt Women) go thy way by the footſteps of the flocks, and feed thy Kids by the Shepherds Tents. The words eaſily fall into two parts:
1. The Spouſes Petition to her Beloved. Tell me O thou whom my Soul loveth, &c. v. 7.
2. Her Beloveds anſwer, v. 8. If thou knoweſt not (O thou faireſt amongſt Women, &c.)
In the Spouſes Petition is conſiderable. 1. Her compellation. O thou whom my Soulloveth. 2. Her Petition. Tell me where thou feedeſt, where thou makeſt thy flocks to reſt at noon. 3. Her argument. For why ſhould I be as one who turneth aſide by the flocks of thy companions. In the anſwer is alſo conſiderable,
1. His compellation. O thou faireſt amongſt Women.
2. His particular direction, and information of her, in two things. If thou knoweſt not, go thy way forth by the footſteps of the flock. 2. Feed thy Kids by the Shepherds Tents.
O thou whom my Soul loveth or hath loved.] The Chaldee Paraphraſt would have us believe, that this ſeventh verſe was Moſes his Petition to God, when he was about to die, for direction from him, how the People ſhould be governed, when he ſhould be gone, and how they ſhould dwell amongſt the Heathen, whoſe laws would be more grievous to the ſincere part of them, then the Sun is to the Traveller at noon day, and asking, why ſhe ſhould live amongſt the Edomites, and Moabites, who made Idols the companions of the true God, and v. 8. the ſame Paraphraſt makes this to be the Lords anſwer, telling his Prophet Moſes, that if they would not live under the power of the Heathen, they muſt walk in his Commandments, and be obedient to the guides he had ſet over them. But doubtleſs this is a ſtrained ſenſe, proceeding from the overgreat fondneſs of that Interpreter, to apply all that is ſaid in this Song, to the Jewiſh Church. There are others who according to their different notions of theſe betwixt whom this Dialogue is inſtituted, carry theſe words in other ſenſes, you know the ſenſe which I have all along followed, is that of thoſe (and they are the moſt, and the beſt) who make it a Dialogue betwixt the believing Soul, or the Church, and the Lord Jeſus Chriſt. It is then the believing Soul that ſpeaks in this language of a lover, O thou whom my Soul loveth. Chriſt is the primary object of the believers love, a believer loveth him, and none elſe, in a degree to be compared with him, or with a love any thing like that love, wherewith ſhe loveth him. But if ſhe loveth him, muſt ſhe tell him ſo? Modeſty maketh the Virgin ordinarily to conceal her paſſion; ſinful modeſty oft-times maketh her that is a ſpiritual Virgin to conceal her love to Chriſt. She that may, while ſhe is doubting her own ſincerity, conceal her love to Chriſt, will not conceal it, when ſhe lives in any view of it, and can ſay with Peter, Lord, thou that knoweſt all things, knoweſt that I love thee. Nor when ſhe is to uſe it as an argument to obtain any favour from him. Nor when ſhe is doubting of his love to her (how unreaſonably ſoever.) Nor is the Virgin that is too modeſt to publiſh her love to the world, ſo modeſt as not to own it to him whom ſhe hath reſolved upon, and choſen for her Husband. Bernard hath, I think too critical a note upon theſe words; mark (ſaith he) ſhe doth not ſay whom I love, but whom my Soul loveth; Spiritualem deſignans dilectionem, intimating a ſpiritual love. But yet it is well noted by the learned Mercer, that the phraſe ſignifieth more then if ſhe had ſaid. Omy Beloved; it is as much as if ſhe had ſaid, In quem omnes meos affectus effudi (ſaith Beza) upon whom I have beſtowed my whole heart.
Tell me where thou feedeſt, where thou makeſt thy flocks to reſt at Noon.] Thus ſhe expreſſeth the thing that ſhe would have under a metaphorical expreſſion, the ſenſe of which we are to enquire; keeping of Sheep, and Goats, was a very ancient, and in thoſe times a noble employment. Abel was the firſt Shepheard you read of, Gen. 4. 2. Rachel was a keeper of Sheep, Gen. 29. 6. So was Jacob, and David (as you know) before he came to be King over Iſrael, God called him from the Sheepfold. Chriſt takes unto himſelf the notion of a Shepheard, he calleth himſelf the good Shepheard, John 10. 1, 2. &c. It was prophecied of him, that he ſhould feed his flock like a Shepheard, Iſaiah 45. 11. and his death was prophecied of, under the notion of ſmiting the Shepheard, Zech. 13. 7. Mat. 26. 11. The Apoſtle calls him the great Shepheard, and the chief Shepheard. In this dialect here, the Spouſe ſpeaks to him. It was not unuſual for the Heathens to diſcourſe matters of carnal, and ſenſual love, as tranſactions between Shepheards, and ſome whom they loved. The Holy Ghoſt doth the ſame here, he by Solomon diſcourſeth this matter of Spiritual and Divine love, as a tranſaction betwixt a Shepheard, and one who dearly loved him. But what would ſhe have? ſhe would know where he fed, that is, where he fed his flocks, where he made them to reſt at noon; the noon (as you know) is the hotteſt time of the day, and ſo by the noon I find ſome underſtanding a time of affliction. To this I find Mercer, and Beza inclining. Beza thinketh that the Church here beggeth to know how Chriſt would have his Church governed, and ordered in the middeſt of temptations, and perſecutions, and beggeth for Chriſts fulleſt, and cleareſt manifeſtations of himſelf to her at ſuch a time (ſo ſaith Bernard,) Mercer thinks it is as much as if ſhe had ſaid. Lord I am burnt with the Sun; ſhew me that ſhadow, in, and with which thou uſeſt to refreſh thy Saints in the hour of affliction. There is a promiſe made to the Church, Iſaiah 49. 10. They ſhall not hanger nor thirſt, neither ſhall the heat, or the Sun ſmite them, for he that hath mercy on them, ſhall lead them, even by the ſprings of waters ſhall he guide them. Now the Spouſe here (in the opinion of theſe Interpreters) begs to know theſe ſhadows, where the flocks reſted at noon.
I muſt confeſs I more incline to another ſenſe. The noon was the hotteſt time of the day, and as in our Country, where the power of the Sun is nothing ſo much as in thoſe hot Countries, Cattel ſeek ſhadows, and reſting places, where they are a little free from the heat of the weather; ſo they were wont to drive their flocks of Sheep into ſuch ſhadowy places, where both the Shepheard, and the Sheep were more quiet and at reſt, which time was the moſt free time of the day for the Shepheard, when any might more freely diſcourſe him, according to that of the Poet, Fauſte precor gelidâ quando pecus omne ſub umbrâ ruminet, antiquos paulum recitemus amores. So that the Spouſe deſireth to know where he fed, where he made his flocks to reſt at noon, That is, where ſhe might have the moſt free, and uninterrupted communion with him.
For why ſhould I be as one that turneth aſide by the flocks of thy companions.] She here implieth, that without her Lords direction, ſhe was like enough to turn aſide: She beggeth ſhe might not ſo turn aſide. The word in the Hebrew is foreign we tranſlate it, as one turning aſide, or that turneth aſide, and ſo Pagnine interpreteth it. Arias Montanus tranſlates it, ſicut operiens ſe, as one that covereth her ſelf, and indeed ſo the Hebrew word moſt commonly ſignifieth. Now this covering themſelves, was either in token of ſhame, or of ſorrow, or modeſty. Mourners were wont to cover their faces, Ezech. 24. 17. Forbear to cry, make no mourning for the dead, bind the tire of thy head upon thee, and put on thy ſhoes upon thy feet, and cover not thy lips. It was alſo a token of ſhame. Harlots were wont to cover themſelves, Gen. 38. 14. It was alſo done as a token, or ſignification of modeſty, ſo you read of Rebeccah, Gen. 24. 65. when ſhe heard of Iſaac, his coming towards her, ſhe haſted, and took a vail, and covered her ſelf; this cuſtom of Virgins covering themſelves, was of long uſe in the Church of God, ſo that Tertullian, who lived 2 or 300 years after Chriſt, hath a particular Book to perſuade the upholding of that cuſtom, which it ſhould ſeem then began to be diſuſed. Our Tranſlators interpret the word, turn aſide. The cauſe of the difference lies in the doubtfulneſs, whether the Hebrew root be foreign or foreign the firſt ſignifieth to turn aſide; the ſecond to cover. Hence alſo ariſeth the difference of Interpreters about the next term.
By the flocks of thy Companions.] Thoſe who interpret the former word turn aſide, underſtand by Companions, Idolaters, and Superſtitious perſons; who indeed make themſelves the companions of Chriſt, or rather make their Idols his companions; ſome interpret it of Hereticks. Idolaters make their Idols Chriſts Companions, by giving that Homage to them, which is due to him alone. Thus the Papiſts do to their Images, and Crucifixes, to Saints, and Angels. Hereticks make their leaders Chriſts Companions, making them the guides of their faith and practice, which is an Homage due unto Chriſt alone. Indeed Chriſt hath properly no Companion, conſider him as to his Divine Nature. He is, and there is none beſides him, nor hath he any Companion as our Mediator, and Interc…ſſor. He trode the Winepreſs alone, neither was any of the People with him, he had no Companion either in his Kingly, Prophetical, or Prieſtly Office. But he hath ſome who call themſelves his Companions, and arrogate to themſelves that title, nay, which others ſinfully make his Companions. Beza thinks theſe are here meant.
2. But ſecondly, Chriſt hath ſome, who though they are not ſtrictly his Companions, yet he graciouſly ſo calleth them, being (as the Apoſtle ſaith) not aſhamed to call them Brethren, of theſe I ſhould chuſe to underſtand the text, (and though I am very tender of differing from the received tranſlation of a Church in any matter of moment) ſhould be more inclined, as I ſaid before, to tranſlate the former term, one covered. So the ſenſe is, For why ſhould I be amongſt thy People as a Mourner, or as one that is an Harlot, with whom thou wilt have no communion. or fellowſhip? Why ſhould I walk as one covered, either as a Mourner, or as a Strumpet, amongſt thy People, whom thou haſt ſo far owned, as to declare thy ſelf not aſhamed to call them Brethren, or Companions? This I take to be the ſenſe of the Petition;
O thou whom my Soul loveth above all other objects whatſoever, who art my Shepheard, let me know where, and how I may enjoy communion with thee, how I may have fellowſhip with thee in a time of trouble and affliction, and when I may have the neareſt, fulleſt, and moſt uninterrupted communion with thee, for why ſhould I, for want of thy preſence, be under a conſtant temptation to turn aſide from a true fellowſhip and communion with thee to the Synagogues, and Aſſemblies of Idolaters. Or why ſhould I walk amongſt thy People, either as a Mourner, or as an Harlot, whom thou haſt caſt off, or divorced.
To this now, her Beloved anſwereth [O thou faireſt amongſt Women] it is an Hebraeiſme, a way they have to expreſs the ſuperlative degree, ſo Luk. 1. 28. 42, Thou art bleſſed amongſt Women, that is, very much, very highly bleſſed. So the Lyon is ſaid to be ſtrong among Beaſts, Prov, 30. 30. that is, the ſtrongeſt Beaſt. It is no more then in our dialect. O thou that art faireſt, to whoſe Beauty in my Eyes no others Beauty is to be compared.
If thou knoweſt not] the Hebrew is foreign the Septuagint tranſlate it, foreign if thou doſt not know thy ſelf, the vulgar Latin, Aethiopick, Syriack, and Arabick Tranſlators, and indeed moſt ancient Interpreters that I meet with follow the Septuagint, and tranſlate it, If thou knoweſt not thy ſelf. Hence Bernard (upon the place) runs into a large diſcourſe concerning Chriſtians ignorance of themſelves, and the profitableneſs of our knowledge of our ſelves, according to the ancient Precept of the wiſe man amongſt the Heathen, foreign. But undoubtedly though this be a great truth, yet it is nothing to the ſenſe of this text, where foreign is a Pleonaſme, as both Tremellius, Mercer, and Mariana, (three Interpreters very learned, and critical in the Hebrew Dialect, do all agree) ſo as we tranſlate it truly, according to our Idiom, If thou knoweſt, tho in the Hebrew it be, If thou knoweſt to, or for thy ſelf. It followeth,
Go thy way by the footſteps of the flock, and feed thy flocks by the Shepheards Tents.] Theſe words now contain her beloveds direction, if ſhe were at a loſs, what to do in a time of ſtreights, or how to enjoy the moſt full and free communion with him, ſhe muſt go her way by the footſteps of the flock. Interpreters vary in the ſenſe of theſe words, according to their different notion of the former. If thou knoweſt not. Thoſe that will not allow foreign to be Paragogical, or Pleonaſtical, but will interpret them, If thou knoweſt not thy ſelf, and ſo make the whole to be a rebuke, or chiding of the Spouſe, for her ignorance, or pride, will have the flocks here to be the flocks of Idolaters, and Hereticks, and by the Kids here underſtand her own vain imaginations, and make this ſpeech to be the language of an angry God, giving up a People in wrath (according to that of the Apoſtle) to ſtrong deluſions to believe a lie, for their wilful ignorance and non-improvement of the means of grace. This is the ſenſe put upon the words by Hierome, Gregory, Bernard, Aquinas, Lyra, and others. And there is a truth in this, when a people continue in the boſom of a Church, under the means of grace, ignorant, proud, and unprofitable, God often in wrath giveth them over to Seducers, and leaves them to the vanities, and deluſions of their own hearts (a Judgment of all others moſt formidable.) But certainly this is not the ſenſe of the words. Delrio (though a Papiſt) differs from them, and gives us a good reaſon, telling us, if that had been our Lords meaning, he would never in the ſame breath have called her the faireſt among Women. Therefore Tremellius, both the Engliſh, and Dutch Annotators, Deodate, Piſcator, Mariana, and others, underſtand here by the footſteps of the flock, and by the Shepherds Tents, the Precepts, and Examples of Moſes and Aaron, the Prophets, and the Apoſtles, and the purer Church of God, and by the Kids mentioned, they underſtand particular Souls. So that the ſenſe of the words is this.
Thou believing Soul, who in my Eyes art more beautiful, and lovely, then any other Soul in the world, if thou beeſt in any thing ignorant of my will, and where to meet me, and how to enjoy fellowſhip and communion with me, do not ſtray from the rule of my word, nor vary from the examples of thoſe whom I gave for Shepherds to my People, keep cloſe to them, to their Doctrine, and to my Ordinances adminiſtred by them. There thou ſhalt find me. There I reſt at noon. Theſe two verſes thus opened, afford us ſeveral Propoſitions of Doctrine, as matter of further diſcourſe.
Prop. 1. Chriſt is he, and only he whom the believing Soul loveth.
Prop. 2. Though there may be a time when ſuch a Soul may conceal, and diſown its love to Chriſt, yet there will be a time when it will break forth, and ſhe will acknowledge it.
Prop. 3. A gracious Soul, deſireth nothing more then a quiet, full, and ſweet communion with Chriſt.
Prop. 4. Chriſt hath ſhades where he reſteth, and feedeth his flock, under the greateſt, and moſt ſcorching Afflictions.
Prop. 5. Though a pious Soul never ſlighteth a communion with Chriſt, yet ſhe never prizeth it at an higher rate, then in an hour of greateſt trials, and temptations.
Prop. 6. Gods People will, (eſpecially in times of trial, and great temptation) be prone to fall into ſin, and error, to the ſcandal of their profeſſion.
Prop. 7. Sin and Scandal, are the two great things which a gracious Soulfears.
Prop. 8. The Believing Soul, is of all other Souls the moſt beautiful in Chriſts Eyes.
Prop. 9. The Beauty of this Soul is not perfect, it may in ſome things be ignorant.
Prop. 10. The ſureſt way for a Soul to get a perfect inſtruction in the things that concern its ſpiritual good, and to keep, and to enjoy communion with Chriſt, is to feed its ſelf by the Tents of Chriſts Shepherds, and to live according to the examples and directions of his holy Servants, recorded in Holy Writ.
I begin with the firſt, of which I ſhall ſpeak but briefly.
Prop. 1. Jeſus Chriſt is he whom the Soul loveth with a ſingular love.
I put in the term ſingular, becauſe (as I told you) the phraſe imports it. Love is nothing elſe but the adhaeſion, or cleaving of the Soul to an object, out of a goodneſs and ſuitableneſs which it hath diſcerned in it, with a complacency which the Soul taketh in it, which is ſuch, as if the Soul wants it, it deſires it; if it enjoyeth it, it is glad, and rejoyceth in it; which being firſt conſidered, it followeth; that look how many objects as there are, that have in them any goodneſs, or ſuitableneſs to our ſtate, ſo many objects of our love there are in the world. And 2. That look how much goodneſs and ſuitableneſs to us we apprehend in one object more than in another, ſo much we love one thing more than another; or one perſon more than another. 2. There is alſo a love that floweth from Union and Relation, of which we are not able to give a perfect account; the Parent loves the Child, and the Husband loves the Wife, and the Wife the Husband, not alwaies out of Judgment. The Husband diſcerning in the Wife a ſuitableneſs to him, is not alwaies the cauſe of love: Nor is the Child's love to the Mother or Father alwaies rational, flowing from an apprehenſion of the ſuitableneſs of the Parent to it, but rather from an impetus of nature, an unaccountable complacency in thoſe whom God hath made correlates, cauſed by the God of Nature, who hath made them one fleſh; who ſo deliberately conſidereth this, will eaſily underſtand a double reaſon of the Believers Love to Chriſt.
1. The firſt is, That Union which is betwixt the believing Soul, and the Lord Jeſus Chriſt, which is wrought by Faith; this produceth this ſecond Union, which is that of Love. By Faith Chriſt is united to the Soul, and becometh a member of his body, and that is followed by this Union of Love: The Soul in the ſame hour wherein it is united by Faith to Chriſt, being taught of God to love the Lord Jeſus Chriſt. It's a piece of its Regeneration, which continually followeth Juſtification, and is indeed coaevous with it; ſo that as in the natural Union, the ſame day the man becomes a Father, or the Woman a Mother, there is a new Emanation of affection and love; the Man or Woman that before knew nothing of the heart of a Parent, now begins to feel it, and in the moral Union betwixt the Husband and Wife, the ſame day that they are married to each other, there floweth a reciprocal Affection each to other, ſo as they then begin to know the heart of an Husband and a Wife, of which they knew little or nothing before: So it is upon the Spiritual Union; as the God of Nature influenceth the Souls of perſons, whom he hath given one to another in natural and moral Relations, ordinarily for a reciprocal uſefulneſs one to another: So the God of Grace influenceth the Soul put into a ſpiritual Relation to Chriſt: That the Believer upon his Union with Chriſt, doth find his heart cleaving to, and taking a complacency in the Lord Jeſus Chriſt, and begins thus to know the heart of a Believer. And look as it is in the moral Relation betwixt the Wife and the Husband, though the Man may have heard ſuch reports of the virtues and excellencies of the Woman before he hath married her, as hath inforced from him a complacency in her, yet this bears no proportion to that delight and complacency he taketh in her when ſhe is once married to him. So, although a Soul upon the large diſcourſes he hath heard of Chriſt, and of his love to Mankind, and what he hath done, and is ready to do for the Souls of men, may have ſome good thoughts of him, and ſome kind of complacency in his thoughts of him, yet there is a vaſt difference betwixt this, and that complacency which the Soul taketh in Chriſt, when it is once by Faith united to him, and amongſt other habits of grace hath that of Love to God infuſed into his Soul, according to that, Rom. 5. 5. The Love of God is ſhed abroad in our hearts by the Holy Ghoſt, which is given unto us. I know there is a Diſpute raiſed by ſome, whether the natural man's love to God, differeth from the Believer's love to God ſpecifically, or only gradually. I do not think that theſe ſpiritual habits fall under thoſe logical meaſures; I am ſure it is a love flowing quite from another cauſe. The natural man's love is no more than a natural Plant cultivated by reaſon; the other's is a fruit of the Spirit; ſo as they differ further than gradually; but whether we ſhould call it ſpecifically, or no, or want a Logical term to expreſs the difference, I ſhall not think it worth my time to enquire.
2. A ſecond Reaſon of the Believer's love, and ſo great and ſingular love to Chriſt, floweth from his Experimental diſcerning of that admirable ſuitableneſs that is in Chriſt to his Soul, and the exceeding love which he hath ſhewn to him. 1. A Believer hath another kind of perſuaſion of the Love of Chriſt, and the excellency that is in him, than it is poſſible another ſhould have. 1. A perſuaſion flowing from Faith; And 2. Confirmed by Experience. I ſay, firſt flowing from Faith. We know a thing by Senſe, Reaſon or Revelation; the Excellency of Chriſt falleth not under the demonſtration of Senſe. Reaſon indeed working upon Principles of Revelation, I mean concluding from the Revelation of holy Writ, will ſhew even a natural man, much goodneſs, much excellency in Chriſt. But this Knowledge is very far from that certainty which Faith begetteth in the Soul, which is a certainty againſt which the Soul hath nothing to oppoſe ordinarily. Faith is an Evidence, and the ſtrongeſt Evidence to the Soul of what it doth not ſee by the Eye of Senſe, and ſeeth very imperfectly by the Eye of Reaſon. 2. A Believer's Knowledge is confirmed by Experience; as he hath heard from the Word of God; ſo he hath ſeen in the diſpenſations of God to his Soul. His Soul is ſprinkled with the Blood of Chriſt; it was loſt, it is now found: It lay under the guilt of ſin, and through Chriſt's ſatisfaction it is acquitted. Though every Believer hath not a full perſuaſion of this, yet he hath a good hope through grace, and this cannot but kindle in his Soul a vehement flame of love to Chriſt. Bleſs the Lord O my Soul (ſaith the Pſalmiſt, Pſal. 103. 3, 4. and all that is within me bleſs his holy Name. Who forgiveth all thine iniquity, who healeth all thy diſeaſes, who redeemeth thy life from deſtruction. Nor hath he only ſome experience of the ſuitableneſs of Chriſt to his Soul, conſidered as a loſt undone Soul; but he hath as firm a perſuaſion of Chriſt's readineſs, as well as ability to ſupply all his wants, to hear all his prayers, to ſupply all its neceſſities, to bleſs it with all ſpiritual bleſſings; there is no Soul that lives in ſuch a view as a Believing Soul, of its daily renewing ſins, and ſo ſtanding in need of daily repeated acts of pardon, daily renewings of ſpiritual ſtrength, &c. It knows it is in the power of none to help it, but Chriſt alone, he alone ſitteth at the right hand of God to make Interceſſion for the Soul; he is he alone who can be its Advocate at the Throne of Grace. It is the Spirit of Chriſt through which he muſt mortifie the deeds of the body, and who muſt ſtrengthen it with might, to all the operations of the ſpiritual life. It is ſo natural to the Soul to love thoſe that love it, that our Saviour ſaith, if you do it, what reward have you? The Soul thus apprehending Chriſt, its love towards him proceedeth in a natural order, and riſeth higher as it knoweth that the love which he hath ſhewed it, and doth ſhew it, is the greateſt love: For greater love than this can no man ſhew, than that a man ſhould die for his friend; Chriſt hath died for it while it was an Enemy. We (ſaith the Apoſtle) being Enemies to God, were reconciled unto him through the death of his Son. The evil from which he delivered it, was the greateſt evil. The reaſon why the natural man loveth not Chriſt, is becauſe though he hath indeed heard much of Chriſt, and of his love to the Sons of men, yet he believeth not, or giveth only a faint and careleſs Aſſent unto what he readeth and heareth concerning him: He hath experienced nothing concerning the evil of ſin, nor feeleth any need of pardon, and ſo cannot poſſibly diſcern or apprehend that goodneſs and excellency that is in Chriſt, nor that ſuitableneſs to a Soul's ſtate, that a Believer is apprehenſive of. And in regard the wants of the body are no way to be compared with the wants of the Soul, and the wants of the Soul cannot be ſupplied from any (except only Miniſterially) but from Chriſt alone, the Soul muſt neceſſarily love Chriſt with a ſingular love, and all other things in ſubordination unto him, ſo as they muſt ſtand in no competition for the Soul's Affection with him, much leſs can ſuch a Soul love any thing that offers it ſelf in oppoſition to him. I might inlarge fuurther, in giving you Reaſons for ſuch a Soul's ſingular love to Chriſt; but I have touched upon this Argument before, and theſe are the two main Reaſons of their ſingular love unto him. Their pourings out of their whole hearts, their intire Affections into his boſom. I ſhall only add a ſhort Application of this Diſcourſe.
Uſe …Let us all by this try our ſelves, whether we be the Spouſe of Chriſt, yea or no, that is, whether we be true believers, yea, or no, and true Members of the Church of Chriſt; by this we ſhall know it: If we can look up to Heaven, and ſay unto Chriſt, O thou whom my Soul loveth. There are many who go into the number of thoſe who make up the viſible Church, who are not the Spouſe of Chriſt, or at leaſt ſhall not be of the number of thoſe hereafter, who ſhall make up the Lambs Wife, mentioned, Rev. 21. 9. They are not that Spouſe mentioned, Rev. 19. 7. To whom it is granted that ſhe ſhall be arrayed in fine linnen, clean and white, or of thoſe bleſſed ones, who ſhall be called to the Marriage Supper of the Lamb. The contract betwixt the Soul and Chriſt is made in ſecret. In that contract (as in others) Chriſt conſents to receive the Soul, and the Soul conſenteth to receive Chriſt, The former of theſe indeed is ſufficiently in the general declared in the more general call, and invitation of the Goſpel, wherein Chriſt calleth to all to whom the Goſpel is preached, to come unto him, promiſing that he will receive them, and that he will by no means caſt them away, yet he hath not there ſpoken this to any particular perſon by name, only in general, to all thoſe who are weary, and heavy laden, and who come unto him, and the Soul is often at a loſs, in determining concerning the truth of its own acts, in coming to, and receiving of Chriſt tendred in the Goſpel. On the other ſide the preſumptuous man is like the fooliſh young man in the world, that thinks that every young woman who ſmileth on him, or ſpeaketh kindly to him, will preſently take him for her Husband, and concludeth good to himſelf from every ſmile of providence, but to ſatisfy the true Chriſtian, and to convince others of their folly, let every Soul know, that there is no Soul can take any comfort of this nature, but that Soul only that can truly ſay unto Chriſt, O thou whom my Soul loveth, and certainly would men, and women be true to themſelves, they might from hence determine their Spiritual ſtate. But yet, as there is a common affection, which a woman may have for many men, none of which ſhe intendeth to make her Huſband, and ſhe may do many common acts of kindneſs for them, ſo there is a common love, which a man may have for Chriſt, and many common actions which they may do in his ſervice; the queſtion therefore is, how a man or woman may know, whether he or ſhe may with confidence look up to Heaven, and ſay, O thou whom my Soul loveth! Let me add a word or two upon this argument here, though I have before ſpoken much to it.
1. I deſire you to obſerve in the firſt place, that the Spouſe ſpeaketh here in the ſingular number, O thou whom my Soul loveth, ſo muſt every Soul do that loveth Chriſt in truth; a divided Soul is alwaies faulry. That Soul which hath any thing in Heaven or Earth to be compared with Chriſt, doth not love him. It is true that love is a diffuſive affection, and may reſpect ſeveral objects, but note theſe two things.
1. Theſe objects muſt be only diverſe, not contrary. Contraries naturally expel one another, there is nothing but ſin and laſt that is contrary to Chriſt; you cannot (ſaith our Saviour) love God & Mammon, he that ſaith to any luſt, O thou whom my Soul loveth! cannot in truth ſay ſo unto Chriſt. How many in the world by their fondneſs upon their luſts, ſhew their want of love to Chriſt?
2. Conjugal love admitteth neither parity, nor priority. The Wife that loveth her Husband as ſhe ought to love him, muſt neither love any other before him, or better then other, nor yet in a proportion equal with him; ſhe muſt love him before, and above all things. Our Saviour hath determined this in ſaying, He that loveth Father or Mother, or Brother, or Siſter more then me, is not worthy of me, and he that loveth Son or Daughter more then me, is not worthy of me.
2. Soul-love will be known alſo by Soul-longings. Love teacheth the Soul to long after, 1. Union with the object beloved. 2. A ſenſe of reciprocal love. 3. Communion with the object beloved. If thy Soul loveth the Lord Jeſus Chriſt, it will be ſeen in thy longings after him in the hour of his apprehended adſence, or after ſuch degrees of his preſence, as thou haſt not yet attained, and after a ſenſe of his reciprocal love; the Soul that truly loves, is impatient till it diſcerneth itſelf mutually beloved, it will alſo long after communion with Chriſt; you read Davids temper as to this, Pſal. 84. 1, 2, 3. Pſal. 42. 1. Pſal. 63. 1. Alaſs how few are there whoſe pulſes beat with any ſtrength for God?
3. Love (thirdly) is diſcovered by a complacency, delight, & ſatiſfaction, in the preſence of the object beloved, according to the degree of its preſence. As it longeth for its object when abſent; ſo it rejoyceth and melts in the embraces of it when preſent. What ſatiſfaction hath thy Soul in an Ordinance, or Duty, in which thou haſt ſeen the power & glory of God, the preſence of Chriſt in his Ordinance?
4. Love again is ſeen by the Soul's ſorrow for a departed Chriſt. The loving Wife weepeth when ſhe for any time parteth with her Husband, and is ſolitary when he is gone. Mary's love to Chriſt was diſcerned by her weeping, becauſe ſhe knew not where they had laid him. And the Jews cryed out, when they ſaw Chriſt weeping over the grave of Lazarus; Behold how he loved him! The diſpenſations of Chriſt to the Soul ſometimes are very dark; he ſeems to be gone, and as it were buried out of the Soul's ſight, how beateth thy heart at ſuch a time? art thou afflicted? or art thou not?
5. If thy Soul loveth the Lord Jeſus Chriſt, it will be ſeen by thy anger a! any thing, whether in, or from thy ſelf, or others, which grieveth or offendeth him. Love (to its power) will ſuffer no injury to the Beloved The Wife will not her ſelf abuſe her Husband, nor (to her power) will ſhe ſuffer any other; if unwarily, ignorantly, or in a paſſion at any time ſhe hath done it, ſhe is angry at her ſelf for it; and if others do it, ſhe is ready to ſeek a revenge upon them. What indignation! what revenge! (ſaith the Apoſtle, 2 Cor. 7. 11.) is produced by godly ſorrow, which is the effect of love.
6. If thy Soul loveth Chriſt, thou wilt reveal all the Secrets of thy Soul to him; he ſhall know all thy griefs, all thy deſires and wants; thou wilt be much in prayer, much in ſecret prayer. Dalilah charged Sampſon for want of love to her, becauſe he had concealed his ſecrets from her. Chriſt (on the contrary) juſtifieth his love to his Diſciples, Joh. 15. 15. by his telling them all he had heard of his Father.
7. If Chriſt be he whom the Soul loves, the Soul will be much in the meditation of him. Whatſoever is the object of our Love, is much in our thoughts. O how I love thy Law (ſaith David,) Pſal. 119. 97, 99. it is my meditation night and day. What room in thy thoughts hath Chriſt, and the things of Chriſt?
8. The Soul that is full of love, is like the Fountain which is full, and muſt overflow. If we love any perſons, we are often talking of them, upon all occaſions talking for them, and very often (as we can get opportunities) talking with them. What are thy diſcourſes of Chriſt to others? How doſt thou uſe thy Tongue in diſcourſing for Chriſt, when there is need? What diſcourſes haſt thou with Chriſt in prayer?
9. Soul-love is like the Sun, that cannot ſhine upon the Glaſs of the houſe, but its refracted Beams will pierce thorow, and ſhew themſelves upon the walls, the floor, the pavements. A love to Chriſt will look thorow him, and ſhew it ſelf upon every thing that hath relation to him, his People, his Miniſters, his Word and Ordinances, Pſal. 16. 2, 3. O my Soul, thou haſt ſaid unto the Lord, thou art my Lord, my goodneſs extendeth not to thee, but to the Saints that are in the Earth, and to the excellent, in whom is all my delight.
10. And laſtly; If you love Chriſt with your Souls, you will keep his Commandments; yea if it be to ſacrifice an Iſaac, to pluck out a right Eye, or cut off a right Hand: This is our Saviour's mark, Joh. 14. 15. Obedience is the firſt and moſt genuine fruit of Love; and if it be ſuch as ſhall ſpeak a true Love in the Soul to Chriſt, it muſt be 1. Internal, as well as external. 2. Univerſal, not partial. 3. Conſtant, and not only for a fit.
But of theſe things I have ſpoken before, and therefore ſhall not inlarge, &c.