The Intercourses of Divine Love Betwixt Christ and His Church, Sermon 42
Sermon XLII.
Canticles 1. 7.
Tell me (O thou whom my Soul loveth) where thou feedeſt, where thou makeſt thy flocks to reſt at Noon.
I have done with the firſt Propoſition I obſerved from theſe Words from the compellation (O thou whom my Soul loveth) viz. That Chriſt is he, and the only he whom the believing Soul loveth; there was a 2d which I alſo obſerved from that; viz. That as there is a time when ſuch a Soul will conceal its Love to Chriſt, and will not be brought to own its Love to him: So there is a time when it will own and acknowledge it. This now would lead me to a diſcourſe of thoſe times, when a believer is free to own, and acknowledge its grace, particularly, its love to Chriſt; And thoſe times when it findeth a difficulty and will not be brought to do it. But I remember, I handled that point, when I diſcourſed the forgoing words I am black but comely. I ſhall therefore here paſs it over, and come to the matter of the petition or thing wherein ſhe deſireth to be inſtructed. viz. Where he fed [his flock;] Where he made his flocks to reſt at Noon. In the explication of the terms of the Text. I conſidered the Noon time,
1. As the time when Shepherds having driven their flocks into ſome ſhady places to lye down, and reſt, were themſelves moſt at leiſure and one might have the moſt private, free, and full communion with them with the leaſt interruptions, At other times of the day, till night again comes, the Shepherd muſt have a conſtant Eye upon his flock. According to which ſenſe, the phraſe is expreſſive of believing Souls deſires of all occaſions, and opportunities, when it may have the moſt private, free, and full communion with Chriſt, with the leaſt interruptions.
2. Secondly, As the time, when the Sun ſhines out hotteſt; So it may be underſtood of the Churches Noon, or the Believers Noon. When they were moſt ſcorched with Trials, and Perſecutions, So there are 3 Propoſitions which I before obſerved. The firſt of which I ſhall begin with.
Prop. That a believing Soul is very covetous of ſuch occaſions and opportunities, when it may injoy the moſt private, free, and full communion with Chriſt, with the leaſt interruptions.
Whiles the Shepherd is driving his flock to their paſtures he is in motion, one may exchange ſome few words with him, but he cannot have much ſerious diſcourſe with him, when he cometh to his feeding place, ſtill his Eye muſt be after his flock, which in their feeding may be prone to ſtraggle, but at Noon, when his flocks are in the ſhadow, that is the faireſt opportunity of converſe with the Shepherd. It is true it is the infirmity of our humane natures, that we cannot at the ſame time duly attend two different things, God is not under the Law of it, God cannot be ſo taken up with one buſineſs of providence, as to neglect another becauſe of it. But while Chriſt is ſet out to us under imperfect, and infirm compariſons, he is ſet out as one compaſſed about with our infirmities. And certain it is that our communion with him in this life, admitteth of many interruptions on our part, and there are times, and places wherein a good Chriſtian may and doth injoy a more perfect, free, and full communion with his God, then he doth, or can do, at other times and places.
The Spouſe here deſireth to know, the times, places, and opportunities of moſt free, full and perfect communion with God, and this I ſay is the object of every believing Souls deſire.
As to times of this nature they are eaſily diſcerned, by conſidering what thoſe things are which moſt interrupt and hinder our communion with God: thoſe are either, 1. Worldly cares, buſineſſes and diſtractions: or 2. Temptations, whether from the ſtirrings of luſts in our own heart (for every man ſaith James is tempted, when he is drawn away by his own luſt, and enticed.) Or from his Grand adverſary the Devil. So that times of freeſt communion with God, are times, when we are likely to be moſt free from the incumbrances of the World, or the …leſtations of our own luſts, or Satans Suggeſtions. As to the two latter, there are indeed no times as to which which we can promiſe our ſelves an abſolute immunity. As to the former there are two times. The morning or the night ſeaſon. 2. The Sabbath day.
1. The morning or night ſeaſon. That is a time for reſt, and when the greateſt part of the World are at their natural reſt, hence you ſhall obſerve that the Servants of God have often made choice of theſe times for their more private and free communion with God. Pſal. 5. 3. My voice ſhalt thou hear in the morning, in the morning will I direct my Prayer unto thee, and will look up, Pſal. 59. 16. I will ſing aloud of thy mercy in the morning Pſal. 63. 1. O God thou art my God, early will I ſeek thee, v. 6. When I remember thee on my bed, and meditate on the in the night watches. Times of leaſt buſineſs, in the World and greateſt ſilence, from the noiſes & buſineſſes of the World, are the times for freeſt communion with God, not that God is not as ready to hear our Prayers, and to communicate himſelf at other times, but becauſe the Souls of Gods People, are not ſo free in themſelves, for whereas the life of our communion with God lyeth in the attention of our thoughts, and fervency of our Spirits. And the latter of theſe hath alſo a great dependence on the former, it is impoſſible for us to keep our thoughts ſo intent upon our duty, when the noiſes, and buſineſſes of the World diſtract us, as when we have nothing of that nature from the World to diſturb or divert us.
2. The Sabbath day is likewiſe ſuch another time, and ſo are other times which we have voluntarily ſet apart for the Solemn ſeeking of God, but the former eſpecially. For tho the Law of the Lord for the Sanctification of the Sabbath, hath not ſuch an influence upon the World, as were highly to be deſired, yet in the places (eſpecially) where we live, it hath ſome influence ſo that the moſt of men and women ceaſe from all ſervile labour and there is a great ſilence in the World that day in compariſon of other days: and that law taketh a great hold upon the hearts of all ſuch as truly fear God, ſo as none of them durſt ingage themſelves in wordly buſineſſes as on other dayes: and tho this be not the caſe as to ſuch ſolemn days as Chriſtians ſet apart for religious duties, yet we having laid our ſelves under a private law, tho the time at firſt was our own, and we needed not to have dedicated it to the Lord, yet having done it, we think our ſelves juſtly to be more ingaged, and concerned to lay the World out of our ſight and thoughts, and and this doubtleſs much commendeth the practice of Chriſtians in ſetting ſome times of this nature apart for the ſolemn ſervice of God.
As to places under the Goſpel we have no ſuch place as the Temple at Hieruſalem, none to which any ſuch promiſe is made, our Rule is, Every where to Worſhip the Father: Every where to liſt up pure hands. But yet though there be no particular place, concerning which we have a command, more then another, in it to make our addreſſes to God, nor any to which any promiſe is made, nor concerning which it can be ſaid God hath in it more Manifeſted himſelf to People ſeeking him, yet there are two ſort of places in which we have more advantage then in others, for a communion with God: 1. Places of Solitude, 2. Places where 2 or 3 meet together or a greater number of Gods People ſo meet to pray, or in any manner to Worſhip God.
1. The firſt give us advantage by freeing us from the noiſes, buſineſs and diſtractions of the World; hence you read of Jſaac's going into the field, for meditation, and our Saviour's going ſo often up to a mountain for Prayer, Mar. 6. 46. Matth. 14. 23.
2. The ſecond gives us advantage, as from the promiſe of God made to the aſſemblies of his People, ſo from the influence that the Affections of pious Souls in holy duties have, one upon another, of which it is an hard thing to give an account, but it is no more then I believe any good Chriſtian will find upon his or her experience, that their hearts are otherwiſe affected, when they are in a ſociety of ſerious Chriſtians praying to God, or performing any acts of Worſhip, then when they are alone. Hence it is that you find ſerious Chriſtians, ſo covetous of opportunities to withdraw into their cloſets, or when they may join with other ſerious and conſciencious Chriſtians in more publick Worſhip.
If any ſhall (for the further explication of this notion) ask me, from whence a more full, free, and uninterrupted communion with God is to be adjudged and determined; I anſwer ſhortly, I have before told you, That all communion ſpeaks a mutual or reciprocal communication of two or more each to other. God communicateth himſelf to the Soul in his influences of grace, the Soul communicateth it ſelf to God, in the actings and exerciſes of its gracious habits, ſo as the fulneſs, freedom and more near communion with God is to be judged from ſeveral things.
1. Firſt from the attention of the Souls thoughts in the duty. A Soul hath more or leſs communion with God in a duty, as his thoughts more or leſs deviate and wander from the thing he is about. When there is a meer bodily ſervice performed either by the lips, or knee, or Eye, the duty is but a mere formality, the Soul hath no communion with God in it, in Praying the man doth not Pray, nor in hearing hear, nor in ſinging ſing. As to this the beſt of Gods People muſt cry, God be merciful to us ſinners, ſo that the degree of perfection attainable in this life as to this thing is but comparative, ſome may have more of this attention then others, or more at one time then at another, but none is perfect in this thing. Only the pious Soul as in other things, ſo in this thing, is ſtriving after perfection, preſſing forward towards the mark, and daily humbling himſelf for his imperfection, and flying to Chriſts interceſſion and advocation, and exerciſing faith on his more perfect righteouſneſs.
A ſecond thing wherein a fuller communion with God (on the Souls part) lyeth, is, fervency of Spirit, this chiefly reſpecteth the duties of Prayer, and Praiſe. The effectual Prayer muſt be ſervent, foreign a Prayer which ſetteth the whole Soul on work, and while we ſing, we muſt make melody in our hearts to the Lord, Eph. 5. 19. Prayer is oft times in Scripture expreſſed under the notion of crying, wreſtling with God, pouring out of the heart before the Lord, Pſal. 142. 2. Pſal. 62. 8. David calleth this a preſſing hard after God, Pſal. 63. 8. ſome think it is a metaphor from hounds purſuing their game in view.
3. A third thing is a Freedom of Spirit. This is (as I take it) that which David calls largeneſs of heart, Pſal. 119. v, 32. I will run the way of thy commandments, when thou ſhalt enlarge my heart. There is no good man but findeth his heart more free to duty, and in duty at one time then at another; there is a ſtraitneſs of heart which at ſome times is the great grievance, and incumbrance of pious Souls, it is cauſed ſometimes from immoderate ſorrow, ſometimes from fear ſometimes from one cauſe, ſometimes from another, but what ever the cauſe be, it certainly abates the Souls communion with God, at leaſt its communications of it ſelf to God. And by conſequence, a freedom of Spirit, a readineſs of heart to duty, with a liberty not of tongue onelyonly but of Spirit alſo (for without the latter, the former is but hypocriſy) advantageth, and promoveth the Souls communion with God.
4. A fourth thing which maketh the Souls communion with God more full is, An ability more ſtrongly to exerciſe its ſaith upon God without doubting, whether it be in a ſtronger adherence or more firm perſuaſion.
5. On Gods part the Souls communion is more full, when it receiveth from God more influences of grace teſtifying his acceptance of the Souls addreſſes unto him, or filling it with the ſenſible manifeſtations of his love, or inabling it more fully to communicate it ſelf unto God, that it can be more attent in its thoughts, more fervent in Spirit, more free to, and in its performances, or exerciſe its faith more powerfully and ſtrongly. This I conceive to be enough to have ſpoken in the explication of the Propoſition, hinting you both wherein this more full, and free communion with God, is diſcernable, and alſo what thoſe times or places are where, and when it may moſt ordinarily, and probably be obtained, which I conceive is the thing which the Spouſe in the text expreſſeth her deſire towards, and which ſhe begs that her beloved would inſtruct her as to.
That this is the deſire of every good Chriſtian, appeareth,
1. From its deprecation of thoſe things which would hinder it, and avoiding them ſo far as it can. Thoſe things that hinder it are, 1. Inteſtine luſts and motions to ſin, Vanity of thoughts, &c. 2. Diabolical Suggeſtions. Now there are no two things which the pious Soul more deprecateth then theſe two: Worldly diſtractions. Obſerve David how he bewailed his dwelling in Meſhek; And having his habitation in the tents of Kedar and how bitterly in three ſeveral Pſalms he bewails his being baniſhed from Hieruſalem, Pſalm 42. Pſal. 84. Pſal. 63. So Pſal. 120. v. 5. How ſadly doth St. Paul bewail his body of death Rom. 7. 24.
2. From its thirſtings after times, and opportunities of communion with God; of which alſo you have inſtances in all the Pſalms before mentioned, Pſal. 86. 11. He prays for an heart united to fear the Lords name, Pſal. 86. 11. And rejoiceth in a fixed heart, Pſal. 57. 7. Pſal. 208. v. 1.
Reaſon.Nor indeed can it poſſibly be otherwiſe as will appear to any Soul that underſtandeth what communion with God is. That which is the object of any rational Souls deſire, muſt come under the notion of good, and ſo appear, and the more goodneſs, or ſutableneſs to a Souls neceſſities is in any object, and appears to the Soul, the ſtronger muſt be the Souls motions to, and towards it. Now there is nothing in the World, can poſſibly appear to a pious Soul to have that degree of goodneſs in it, that an Ʋnion and communion with God hath, they being things ſuited to the Souls higheſt wants. Our communion with God, is the great teſtimony of our union with him, and that Soul that hath no evidence of a communion with God, will find it ſelf at as great a loſs to evidence its union with him. Beſides, good is generally valued, and adjudged, either by profit or pleaſure. The pious Soul knoweth, that the more full, or free, and leſs interrupted its communion with God is, the more ſweet, and pleaſant it is; duties are more our tasks, and burdens, then our delight and pleaſure, when the Soul hath but a broken interrupted, and diſtracted communion with him. And as to profit nothing can be more conſiderable to the Soul, conſidering that the peace of the Soul, and the increaſe of its grace, are both much advantaged by it. David cryeth out, Pſal. 73. v. 25. Whom have I in heaven but thee? and there is none upon Earth that I deſire beſides thee. The deſire of God upon Earth (mentioned by the Pſalmiſt) muſt be a deſire of fellowſhip, and communion with God, which being in it ſelf deſirable, the more the Soul hath of it, the more full, and free, and leſs interrupted that communion is, the more ſtill it muſt be the object of every pious Souls deſire.
Uſe 1.This (in the firſt place) will ſhew us a certain difference, betwixt the Child of God, and an hypocrite. The profane man deſpiſeth communion with God, and looks upon all diſcourſes concerning union and communion with Chriſt as mere canting. The hypocrite pretends to ſomething of communion with God, but any ſlight degrees of it, any acts by which he can but fancy he hath any ſuch communion, ſerve his turn, and ſatisfy him. A formal hypocrite poſſibly cannot ſtop the mouth of his natural conſcience, nor ſave his reputation with the World without the performance of ſome duties, which God hath inſtituted, wherein the People of God have a communion with God, he muſt ſometimes pray, and hear a Sermon, but whether his heart be united to God in Prayer, whether he attends to the Words of the Prayer, whether he finds any fervency of Spirit or any freedom of Spirit to, or in the duty, whether his Soul performeth it with any exerciſe of faith in God; theſe are things he looks not after, neither are they the objects of his deſires or indeavours.
Uſe 2.Hence therefore conſcientious Chriſtians may take ſome juſt meaſures of themſelves. A Chriſtian indeed is not to be judged from his praying or hearing, but from his hungring and thirſting after a communion with God in the duties he performeth unto him and after ſuch a communion with God, as I have been deſcribing unto you; and if there be ſuch deſires in your Souls, they will be evidenced.
1. By the trouble of your Souls when you find you come ſhort of it. Deſire (not obtained) as well as hope deferred, will make the heart ſick, no true Chriſtian but at ſome times, will find his thoughts more wandring, his Affections more cold, his Spirit more ſtraitned, his Faith more languid; to find this and not to be concerned for it, or troubled at it, is a very ill evidence againſt the Soul, that it hath no ſuch deſires as I have been diſcourſing of.
2. Secondly, Such deſires will be attended with indeavours to avoid whatſoever may hinder ſuch a communion with God. Real deſires are always attended with proportionable indeavours. He that deſires a more free, and full communion with his friend, will go out of a croud of company, where he knows he cannot injoy it. He that deſires ſuch a communion with Chriſt will find ſome time to get out of the crouds of Worldly buſineſs and company, where he knows he cannot have it.
3. And Laſtly, The truth of ſuch deſires will be evidenced by the uſe of all probable means that may conduce to it.
Uſe 3.He vainly pretends to deſire a thing who will uſe no means within his reach, and power to obtain it. And that brings me in the laſt place to a Word of exhortation to the uſe of ſuch means. For though it muſt be by an influence, a great influence of grace, that any Soul comes up to this, yet that is to be obtained by the uſe of due means on our part.
I ſhall briefly hint ſome probable means of this nature.
1. Make Religion as much your buſineſs as you can. I know it cannot be all our buſineſs while we are in the world. But the more it is our buſineſs the more our communion with God will be. When a Boy is firſt bound Apprentice, he knoweth not how to keep his mind to his buſineſs, it is much running after his idle diverſions and recreations, but when he hath once been habituated to his work, by degrees he grows more ſerious, and fixed. So will the Soul as to its great buſineſs of communion with God.
2. Prepare your hearts to ſeek the Lord, by prayer, by ſequeſtring your ſelves ſometime from your ſecular concerns. There lyes much in this, for want of it, we are much acceſſary to our own diſtractions; and that interrupted broken communion with God, of which we complain.
3. Ʋſe your indeavours to lift up your hearts to God in duties, and to keep off ſuch things as would hinder it. Frown upon your hinderances. If a man frowns upon one that would come to diſturb him in any ſerious diſcourſe with his friend, he muſt be very impudent that ſhould continue ſuch interruptions, or repeat them.
4. Laſtly. Beg of God to make up what thou canſt not do.
Hitherto I have only diſcourſed a notion of my own as to the Senſe of my Text. I told you that the generality of Interpreters take notice of the Noon as the hotteſt time of the day, when the Sun emits its moſt direct beams, & ſo by it underſtand a time of Affliction and trial, for which interpretation, they have that of our Saviour Math. 13. 6. 21. This will afford us two notions, the one more implyed, the other more plainly expreſſed. I ſhall ſpeak ſomething onelyonly to the firſt of them at this time.
Prop. That Chriſt hath feeding, and reſting places, and ſhades, wherewith, and wherein to refreſh his Saints in the moſt ſcorching times of trial and affliction.
I ſhall onelyonly open the Propoſition by ſhewing you what theſe ſhades, theſe feeding & reſting places are, & then ſhortly apply my diſcourſe. As to the firſt I ſhall inſtance only in three particulars. David in his 23 Pſal. maketh uſe of this very Metaphor, The Lord (ſaith he) is my Shepherd, v. 2. He maketh me to lye down in green paſtures, he leadeth me beſides the ſtill Waters. It is the work of a Shepherd, to find out green paſtures for his flock in the day time and a ſecure fold for them at night, yea and a fitting ſhadow for them at noon. Chriſt doth ſo for his little flock to whom it's his his Fathers and his will to give a Kingdom. There ſhall be no want of thoſe that fear him. In the day time of their lives, he feeds, and protects them by his providence, he nouriſheth them by his ordinances, and daily influences of grace. In the night of death, he folds their Bodies in the grave, their Souls in Abrahams boſom; It is the work of a Shepherd, to provide and look out paſture for his ſheep when that ordinary paſture is burnt up like a wilderneſs; It is our great Shepherds work, to provide feeding, and reſting places, when either publick trials, afflictions, and perſecutions debar them of their ordinary ſubſiſtence upon common providence, or ordinary and more publick diſpenſations of publick ordinances, and inſtitutions, the common food of their Souls. But you will ſay to me, what are theſe ſhadows from the heat, theſe feeding, and reſting places which Chriſt hath provided, wherein to feed and reſt his flock at ſuch a Noon?
1. Firſt he feedeth them upon the promiſes, either more general, or more ſpecially ſuited to their particular trials. Jeremiah ſaith, Jer. 15. 16. I found thy words and did eat them and they were the joy and rejoicing of my heart Jeremy poſſibly there ſpeaketh of the word of Prophecy which was as welcome to him as his meat. But what was the word of Prophecy but the revelation of the will of God to him, which when it was foretelling ſome judgment to come upon the People is more ordinarily called, The Burden of the Lord? The Believing Soul alſo in the Noon time of his Affliction and tryal, finds the word of the Lord, this he digeſteth by faith, and they become the joy and rejoycing of his heart. By theſe things men live (ſaid Hezekiah) ſome underſtand his affliction: Others the promiſes of God made to him in the day of his Affliction. The carnal heart underſtands not this food, it is to him all one with feeding upon the air. The promiſes are onelyonly yea and Amen in Chriſt; they are as ſhew bread of which none but the Royal Prieſt-hood can eat, when the Child of God hath nothing elſe to eat, he will yet feed upon a promiſe. I had periſht (ſaith David) in my affliction if thy word had not been my delight, Pſal. 119. v. 92. Latimer is ſaid to have made his laſt meal upon that promiſe, 1 Cor. 10. 13. Faithful is God, who will not ſuffer us to be tempted above what we are able. It is alſo reported of one Mr. Midgely a Miniſter in Yorkshire, that being under horrid temptations to deſtroy himſelf, and going once to the water ſide with deſign to do it, carrying in his pocket the New Teſtament; he pauſed a while to read a little and happily fell upon that text, Mat. 1. 28. 29. Come unto me all you that are weary, and heavy laden and I will eaſe you; upon the reading of which he ſaid to himſelf (or to God rather) ſayeſt thou ſo? I will not then drown my ſelf yet. The large field of the promiſes, is one of thoſe green paſtures; Where Chriſt at Noon feedeth his flock, and maketh them to reſt. It is a feeding place which is at all times green, the promiſes contain the Sure mercies of God. He that liveth upon meer Senſible enjoyments, feedeth but upon Graſs and Flowers. The Graſs will wither, and Flowers will fade. But the word of the Lord abideth for Ever, and there are ſome promiſes or others, which ſute the Soul in all its ſtates, and circumſtances of Tryal and affliction.
2. Secondly, Chriſt ſometimes feeds his flock at noon, upon Special Providences. And theſe are alſo of ſeveral ſorts, either of Protection from the Evil, or Suſtentation in, and under trouble or deliverances out of trouble ſometimes when thouſands, and ten thouſands fall on their right, and left hand. The Plague ſhall not come nigh their dwellings, according to the promiſe, Pſal. 91. v. 7. In a time of famine, Corn ſhall be fetched out of Egypt for Jacobs Family, the Prophet ſhall be fed by a raven, or the multiplying of the little meal in the widows barrel, and the little Oyl in the cruſe. Sometimes they ſhall by ſome miraculous, or at leaſt inexpected waies, and means be delivered out of trouble, ſo were the three Children in the fiery fornace; Daniel, in the den of Lions; of theſe there are multitudes of inſtances in Eccleſiaſtical Hiſtory.
3. Thirdly, He ſometimes feeds his People by Special influences, either of ſtrengthening or comforting grace. In the multitude of my perplexing thoughts (ſaith David) thy comforts delight my Soul, Pſal. 34. v. 19. As the ſufferings of Chriſt abound in us, (ſaith the Apoſtle) ſo our conſolations abound by Chriſt, 2 Corinth. 1. 5. He will (ſaith Job) put ſtrength into me. Hence the Servants of God are inabled to rejoyce in tribulation; & under ſickneſſes, have profeſſed that they were never better, and in great trials have rejoiced with a joy unſpeakable; Rejoycing in tribulation floweth not from the Tribulation. For no affliction is joyous, but grievous, but from the influences of God upon the Soul in, and under its tribulation. Some one or other of theſe waies, and means Chriſt feedeth his flock in a time of Trial, and maketh them to reſt in the Noon time of Trials, and afflictions. I proceed to the application of this diſcourſe.
Uſe 1.This in the firſt place commendeth the love of Chriſt to his little flock. They ſay the Devil leaves the Witch when ſhe is once in Gaol, or upon trial for her life, how true that is I cannot tell; but certain it is that his Servants have no great help from him in an hour of ſtraits, and adverſity; & this indeed ſpeaks no love, which never ſo much or ſo clearly ſhineth as through a Cloud of ſad Providences. Solomon tells us that a friend is made for an hour of adverſity. But herein is the Love of Chriſt manifeſted to thoſe that have relation to him, my Soul (ſaith Mary, Luk. 1. 4647.) doth magnify the Lord, and my ſpirit hath rejoyced in God my Saviour, for he hath regarded the low eſtate of his handmaiden. Chriſt regardeth the low eſtate of his People, he leaveth them not when they are in diſtreſs, Iſaiah 43. 1, 2. Fear not, for I have redeemed thee, I have called thee by thy name; when thou paſſeſt through the waters I will be with thee; and through the rivers, they ſhall not overflow thee, when thou walkeſt through the fire, thou ſhalt not be burnt neither ſhall the flame kindle upon thee: For I am the Lord thy God, the holy one of Iſrael thy Saviour. This lets us ſee the wonderful difference betwixt the ſtate and condition of believers, and unbelievers. The world hath no places where to make their flocks to reſt at Noon. The Devil takes no care for his flock at ſuch a time. Other men may ſeem to do well enough ſo long as they have reſt and eaſe, and proſperity. But what will they do in the day of their viſitation? God takes another care for his People; when David can incourage himſelf in nothing elſe, he can incourage himſelf in his God. When the Fig-tree doth not bloſſom, and there is no fruit in the vine, when the fields yield no meat, and the flock are cut off from the fold, and there is no herd in the ſtall, yet even then they can rejoyce in the Lord and be glad in the God of their Salvation, Habak. 3. 17, 18, 19. Ʋnder his ſhades we ſhall live (ſaith the Afflicted Church, Lam. 4. 20. I ſtate under his ſhadow with great delight, ſaith the Spouſe, Cant. 2. 3. There are many promiſes which God hath made to his People to be their hiding place, their rock, their Covert, their ſhadow from the ſtorm, and from the tempeſt. To which I refer you.
Uſe 2.In the next place; What cauſe of rejoycing and lifting up of the head is here to the People of God, whether ſuch as lie under the preſent preſſures of Tryals or Afflictions, or ſuch as have theſe ſtorms in proſpect, though they be not already fallen upon them. Is the noon of Tryals and Afflictions come upon any of you? Hath the Lord taken away thoſe gourds which heretofore were a ſhade to you, your health, friends, eſtate, your outward comforts, of what kind ſoever? yet be of good cheer, God is only changing your Souls Paſtures: Hitherto you have lived more immediately upon the creature, you ſhall only now live more immediately upon God; hitherto you have lived by ſight, God is now calling you to live by Faith; hitherto your great Shepherd hath fed you in the fields of ſenſible comforts and enjoyments, things that are ſeen, he is now calling you to live upon things that are inviſible, but every way as ſufficient for the ſupport and ſuſtenance of the Soul; he that hath fed thee in the morning, will not leave thee at noon time, Pſal. 37. v. 3. Truſt in the Lord, and do good, and ſo ſhalt thou dwell in the Land, and verily thou ſhalt be fed. David ſaith, He never ſaw the righteous forſaken. The Believer ſhall be fed, either with that bread which the world knoweth, and calleth ſo, or with that bread which the world knoweth, and calleth ſo, or with that bread which the world knoweth not of. There is a revolution of time, a viciſſitude of Providences, but there is no change of the Word and Promiſes of God. Verily they ſhall be fed. There ſhall be no want to thoſe that fear the Lord. A noon may come, but Chriſt hath a ſhadow, a feeding, a reſting place for his flocks at noon. That God who hath kept thee in health, will alſo keep thee in ſickneſs. He that hath hitherto kept thee from the malice of a moſt malicious world, will keep thee under the preſſures of their malice: Only take care to Truſt in the Lord, and to do good. Is not this thy caſe? Haſt thou the ſtorm only in proſpect, but it is not yet fallen upon thee; and art thou only tormented with the fears of what is likely to come upon thee? oft-times ſlaviſh fear proves a great evil, and an evil in proſpect, is greater than when it is fallen upon a perſon. Let this incourage you to hear that Chriſt hath ſhades for his People at noon. God hath ſaid, I will never leave you nor forſake you. Let me only commend one Promiſe to you; it is made to the Church, and to every Believer as a Member of it; it is that, Iſa. 4. 5, 6. And the Lord will create upon every dwelling place of Mount Zion, and upon her Aſſemblies a cloud, and ſmoke by day, and the ſhining of a flaming fire by night, for upon all the glory ſhall be a defence, and there ſhall be a Tabernacle in the day-time from the heat, and for a place of refuge, and for a covert from Storm and from Rain.
I will ſhut up this Diſcourſe with a word or two of Exhortation.
Uſe 3.Firſt; To ſuch as are yet none of the Inhabitants of Mount Zion: None of thoſe, I mean, who are the true Members of the Church of Chriſt: Thoſe who have no title, or are able to make out no title to the dwelling-places upon Mount Zion, or any of them; what a motive ſhould this be to all ſuch to indeavour what in them lieth, to get into Chriſt's little Flock. A noon muſt come. Poſſibly it is now morning with you, and you are more careleſs; but man is born to trouble, and it is as natural to humane nature, as it is for ſparks to fly upward, as Job tells us. The Children of God in reſpect to the world's hatred, are more expoſed to others; but there is none who liveth and ſhall not ſee death; none that lives but muſt look to be in deaths often, of one nature or another. It is certainly the higheſt prudence to be prepared for all Aſſayes. Thou haſt no way for this but to get an intereſt in Chriſt. Whilſt thou art an Egyptian, thou canſt not look for the Priviledges of one that is an Inhabitant in Goſhen. Doeſt thou ask me how can this be? How ſhould I who am a Goat be transformed into a Sheep? Our Saviour anſwers thee, Except a man be born again, he cannot ſee the Kingdom of God; he can be none of that little Flock to whom it is God's will to give that Kingdom. Regeneration, a new Birth, from the holy Spirit, can only make this Spiritual Metamorphoſis. Thy work in order to it, lyeth only in ſome external actions, ſuch as refraining what thou canſt from ſin, waiting upon God in Ordinances, calling upon God in Prayer, not reſiſting the motions of his holy Spirit.
2d Branch. Secondly; This Diſcourſe ought to quicken ſuch as are of the Flock of Chriſt in all their Noons of Affliction and Trial, to betake themſelves to Chriſt's ſhades, to the places where Chriſt uſeth to feed, and to make his Flocks to reſt at Noon. What thoſe ſhades are, I have ſhewed you; our work is to betake our ſelves unto them. It is natural to us when we are purſued to look for a covert, for ſome refuge or ſhelter, where we may hide our ſelves till the ſtorm be paſſed over, and to flee to ſuch places where we think that we may be ſecure. There is no true ſhelter but in Chriſt's ſhades. Let us then inquire what is the duty of a good Chriſtian in an evil day, that he may bring his Soul to a reſt and quiet.
1. The firſt and great thing is, to look out our Evidences, to make out our title to, and intereſt in the Lord Jeſus Chriſt. We muſt intitle our ſelves to the great Shepherd of our Souls, as our Shepherd, before we can expect that he ſhould in a ſcorching time make us to lie down in green Paſtures, and lead us beſides the ſtill waters, and encourage our ſelves as David, Pſal. 23. 4. Though I walk through the ſhadow of death, I ſhall fear none evill, for thou art with me; thy Rod and thy Staff comfort me.
2. That done, a Chriſtian's next work is, to look out the Promiſes which God hath made, either ſuch as are more general, and reſpect his People under any Trial, or ſuch as are more ſpecial, and relate to the People under any Trial, or ſuch as are more ſpecial, and relate to the People of God under ſuch particular preſſures of Affliction that they lie under. The Book of holy Scriptures is a great Store-houſe, there is ſcarce any condition of Chriſtians to which ſome Promiſes are not ſuited. It is of great uſe for a Chriſtian to know, and underſtand, and be acquainted with the Promiſes: They are as the Jointure to the Wife, all that ſhe hath to live upon; only with this difference, the Woman liveth not upon the Jointure which her earthly Husband hath made her, till he be dead. Chriſt died once, he dieth no more, but ever lives; but the Promiſes are what the Soul liveth upon, when God ſeems as dead, withdrawing himſelf from the ſupport and protection of his People. A good Chriſtian ought not therefore to be a ſtranger to them.
3. It is the duty of a Chriſtian to betake himſelf to theſe ſhades; to eye the Promiſes, to commit himſelf unto them, to hope in them; theſe are acts and exerciſes of Faith. Come my People (ſaith God by his Prophet Iſaiah,) Enter into the Chambers, and hide thy ſelf for a little time, till the indignation be overpaſt. Our coming is by Faith, committing our ſelves unto God, and truſting in him, 1 Pet. 4. 19. Wherefore let them that ſuffer according to the will of God, commit the keeping of their Souls unto him in well doing, as unto a faithful Creator. Chriſt is the primary object of our Faith, the Promiſes are the proximate objects. In ſuch a time therefore let every good Chriſtian call the Promiſes to his mind, whet them upon his Soul, offer his Soul to them, call upon it to truſt in them.
4. It is the duty of a Chriſtian at ſuch a time to wait upon God with patience. God ought to be truſted in regard of his Truth and Faithfulneſs, his Power and Goodneſs. He ought to be waited upon in regard of his Majeſty, and Greatneſs, and Wiſdom. The Promiſes are oft-times made in general, for help, deliverance, ſtrength, and the like, without ſpecifying the particular way and method which God will uſe, and without limitations of time; He that believeth maketh not haſt.
5. There muſt be a cloſe walking with God, though we be ſore broken in the place of Dragons, and covered with the ſhadow of death, yet we muſt not forget the Name of our God; our heart muſt not turn back from him; we muſt not deal falſly in our Covenant with him, nor ſuffer our ſteps to decline from his way, Pſal. 44. The Promiſe, Pſal. 37. 4. that we ſhall dwell in the Land, and be certainly fed, is prefaced with a Precept, to truſt in the Lord, and to do good. And the advice of the Apoſtle Peter is to commit our Souls in well doing unto God, as to a faithful Creator.
6. Laſtly, Prayer muſt be added, the promiſes are Gods bonds, by which he hath made himſelf a Debtor to his Creature. Prayer is an action of ours, by which we put theſe bonds in ſuit.