The Intercourses of Divine Love Betwixt Christ and His Church, Sermon 45
Sermon XLV.
Cant. 1. 8.
If thou knoweſt not (O thou faireſt amongſt Women) Go thy way forth by the footſteps of the Flock, and feed thy Kids by the Shepherds Tents.
MY buſineſs in my laſt exerciſe was to ſhew you the nature of her beauty, whom the bleſſed lover here calls the faireſt amongſt Women. I ſhall at this time ſhew you a Spot in her beauty from the Suppoſition in the Text, If thou knoweſt not. It is true that Suppoſitions neither in holy Writ, nor in our Idiom, do not alwaies contain poſitions of undoubted truth. Sometimes things that are impoſſible, or abſurd, and falſe, are ſuppoſed in order to the forming of a true concluſion. But in the Text it is certain that it doth. Our Lord in ſaying If thou knoweſt not, Suppoſeth, that the Spouſe might not know, and therefore he directeth her in the latter part of the Text. It is certain, that the term know in Scripture doth not alwaies ſignify the comprehending the thing ſpoken of in our underſtanding, it ſometimes ſignifieth to approve, ſometimes, to attend to what we know, ſometimes to Experience. I take here the firſt and moſt natural ſignification of the term to be the Senſe. If If thou knoweſt not, that is, if thou beeſt ignorant. If thou beeſt at a loſs. At a loſs for what? I told you that to perfect the Senſe we muſt ſupply ſomething from the foregoing verſe from the matter of the Spouſes Petition. She had deſired him to tell her where he fed his flock, where he made them to reſt at noon. Where ſhe might have the beſt, freeſt, and leaſt interrupted fellowſhip and communion with him, eſpecially in a time of great diſtreſs, and affliction. To this he anſwereth, O thou faireſt amongſt Women? If thou knoweſt not (that is) if thou knoweſt not where I feed my flocks, nor where I make them to reſt at noon. Go thy way, &c. The words might lead me to a more general diſcourſe of the imperfection of a believers ſtate in this life, Or to a more particular diſcourſe concerning thoſe grains of ignorance which may be allowed a gracious Soul. But as the firſt is too general, ſo the latter is too hard a task until the world, be better agreed then it yet is, about the number of fundamental truths, neceſſary to be known, and believed in order to Eternal life, and Salvation. Beſides I think my Text conſidered as an anſwer to the preceding petition, guides me to another thing. The Spouſes requeſt was, to be inſtructed how ſhe might enjoy, a full and free communion with her Lord eſpecially in a time of trial and diſtreſs with reference to this petition; her Lord anſwereth her, If thou knoweſt not; Suppoſing ſhe might as to this at ſome times be ignorant, and at a loſs; The Propoſition is plain:
Prop. That even the beſt of Gods People (the faireſt amongſt Women) may ſometimes be at a great loſs where, and how to maintain their deſired communion with Chriſt.
I ſhall open the Propoſition in three concluſions. Then confirm and apply it.
1. The Souls communion with Chriſt lyes in their reciprocal communications of themſelves each to other. All communion is made up of a mutual communication of two or more Perſons. I have diſcourſed the nature of communion largely in ſome of my former diſcourſes and therefore ſhall ſay little of it now. OnelyOnly I ſay all communion lyes in a mutual and reciprocal communication. Thus two friends have communion each with other by frequent meetings together, mutual diſcourſes, and communications of the Secrets of each others hearts, one to another. The Subjects in this communion are Souls clothed with bodies, and their communion is bodily. But now the Soul conſidered with Chriſt, as its correlate in this communion, are Spirits, and their communion is more Spiritual. The Soul performeth its part in it by the ſecret exerciſe of the powers God hath given it upon Chriſt as the object. By Spiritual Meditations, the exerciſe of faith, love, hope, deſire, joy and delight, &c. By giving up its will to his will, aſſenting to what he dictateth in his word, conſenting to what he there commandeth, &c. Chriſt communicates himſelf to the Soul by the ſecret influences of his Spirit, opening and inlightening the underſtanding, bowing, and inclining the will, influencing the affections, convincing, ſtrengthening, quickening, comforting the Soul. Indeed there is a more external communion with God, but ſeparated from this it ſignifieth nothing to the Souls advantage; ſo we are ſaid to have communion with God, in reading, and hearing his word, praying, receiving the Sacraments, the Soul hath in theſe no further fellowſhip & communion with God, then it in them exerciſeth theſe more inward powers in more external acts by the advantage of the bodily members; ſo far as it poureth out itſelf to God, in prayer by the words of the lips, or opens its heart to God in hearing the word, receiveth it with faith and love, and meekneſs, &c. So far and no further, hath the Soul in theſe duties any communion with God. Nor doth God communicate himſelf to the Soul that is not made to believe and obey what it heareth further then to let it know his will with the advantage of ſuch arguments as his Miniſters are inabled to uſe by vertue of thoſe gifts which he hath given them to fit them for their miniſtration.
2. There can be no union between Chriſt, and that Soul, with whom Chriſt hath not a conſtant communion, communion is the Daughter of union, according to the nature of the union. Wherever communion wholly ceaſeth, the union is diſſolved. Indeed where the communion is voluntary (not from a natural cauſe) there may be great differences in the degrees of it, but wholly interrupted it cannot be; hence God and Chriſt have a conſtant communion with the believing Soul, this is by the Spirit of God given to them, and dwelling, and working in them, and the ſeed of God abiding in them. Our union with Chriſt is preſerved by the ſame means by which it was at firſt made, which was by Gods firſt communication of his power and goodneſs to the Soul, and the Souls communication of itſelf by faith to him. Thus the Ʋnion was firſt made between God, and the Soul, thus it is, and muſt be maintained, and upheld. The reaſon why we ſay the Soul once in a ſtate of grace cannot fall from it, either finally, or totally, is not from the ability, and certainty of their own wills, however renewed, and ſanctified, but from the more conſtant, and certain influences of the Spirit of Grace, which is given to the Soul, dwelleth in it, and worketh in it; Chriſt hath not only promiſed to come to them that love him, and keep his Commandments, but to make his abode with him, hence the union between Chriſt, & the Soul, is not only compared to the moral union between the Husband and Wife, Eph. 5. 30. but to the natural union between the Vine and the Branches, John 15. 1. betwixt which (while they remain united) there is a conſtant communication, and in very deed did not the Soul of a believer daily receive divine influences and communications, it muſt wither, and die as naturally, as the Branch doth, when the union is broken betwixt it and the Vine, and this our Saviour teacheth us, John 15. 4. As the Branch cannot bring forth fruit, unleſs it abideth in the Vine, ſo no more can you, except you abide in me.
3. Although the Souls communion with Chriſt can never be wholly interrupted, and broken, yet it may be more of leſs, and ſometimes indiſcerned by the Soul. I ſay it may be more or leſs. God may more, or leſs communicate himſelf to the Soul, as to his influences of ſtrengthening, quickning, comforting grace, and the Soul that moveth from theſe principles, may be able, more or leſs to communicate itſelf to God in the exerciſes of meditation, faith, joy, and delight in God. Nay, ſometimes Gods influences may be ſo ſecret, and indiſcernable, that the Soul may cry out as one forſaken of God, and a ſtranger to him. This hath ſo plentiful an evidence in Holy Writ, as the truth of it cannot be diſputed. We find David, Pſal. 22. 1. crying out, My God! my God, why haſt thou forſaken me? Why art thou ſo far from helping me, and from the words of my roaring, and the Pſalmiſt, Pſal. 77 3. I remembred God, and was troubled. v. 4.—I am ſo troubled, that I cannot ſpeak. v. 7. Will the Lord caſt off for ever? And will he be favourable no more? Is his mercy clean gone for ever? Doth his promiſe fail for evermore? Hath God forgotten to be gracious? Hath he in anger ſhut up his tender mercies? There are many inſtances of this nature in the Pſalms, we have an inſtance in this Song, Cant. 5. 1, 2. By night upon my Bed, I ſought him whom my Soul loveth, I ſought him, but I found him not. v. 2. I will riſe now, and go about the City, in the ſtreets, and in the broad places, I will ſeek him whom my Soul loveth, I ſought him, but I found him not. v. 3. The Watchmen that go about the City, found me, to whom I ſaid, ſaw ye him whom my Soul loveth. So Cant. 5. 5. I roſe up to open to my Beloved, and my Hands dropped with Myrrh, and my Fingers with ſweet ſmelling Myrrh upon the Handles of the lock, I opened to my Beloved, but he had withdrawn himſelf, and was gone, my Soul failed when he ſpake, I ſought him, but I could not find him, I called him, but he gave me no anſwer. What do all theſe metaphorical expreſſions purport? but this, that there are times when the Soul finds a difficulty to maintain, or diſcern its communion with God.
Sometimes God doth not as at other times breath upon, & communicate himſelf to the Souls, even of the beſt of his people, the faileur ſeemeth to be on Gods part, for ſome juſt cauſe, the Soul findeth ſome freedom to impart, and communicate its ſelf to God, but findeth not Gods aſſiſtances, influences, and communications of himſelf to it, as it deſireth, and as it hath experienced from God at other times; this looks like the caſe of the Spouſe in thoſe two places of this Song before mentioned.
Sometimes again the Soul eaſily diſcerneth the faileur in itſelf, it cannot meditate upon God. It remembreth God, and is troubled, it cannot pray with any fervour, nor exerciſe faith with any boldneſs; this ſeems to be the caſe of the Pſalmiſt, Pſal. 77. That the thing is ſo evident, let me therefore rather ſpend time to ſearch out the reaſons of ſuch a diſpenſation on Gods part, and affliction on ours.
1. Oh Gods part we uſually call ſuch a diſpenſation a deſertion, ſo as the cauſe of it is the withdrawing of ſome divine influences from the Soul. It was truly ſaid of Auguſtine, Deus non deſerit etiamſi deſerere videatur. Though God ſeemeth to forſake, yet he never wholly forſaketh any Soul to whom he is united, it is the withdrawing only of ſome ſenſible manifeſtations of his love. All divine deſertions are either founded in Divine Juſtice, or in the Divine Wiſdom, ſo as the account which can be given of any ſuch diſpenſation on Gods part, muſt fall under one of thoſe two heads.
1. When it is founded in Juſtice, it alwaies is for the puniſhment of ſin. For though God upon the Covenant of Grace hath reſerved no liberty to himſelf eternally to forſake his people, no nor yet totally, yet he hath reſerved to himſelf a liberty for temporary afflictions of them; you have (as to this particular) a fair copy of the Covenant of grace, Pſal. 89. 26. 27, &c. The Covenant of Grace was made with Chriſt from Eternity, the tenour of it was revealed variouſly, to Adam upon the Fall, to Noah, to Abraham, to David; in that Pſalm you have the revelation of it to David, v. 20. 21, 22, 23, 24, 25, 26. He ſhall cry unto me; thou art my Father, my God, and the rock of my Salvation. Alſo I will make him my firſt born, higher then the Kings of the Earth. v. 28. My mercy will I keep for him for evermore, and my Covenant ſhall ſtand faſt with him. His Seed alſo will I make to endure for ever, and his Throne as the days of Heaven. As this Covenant was made with Abraham and his Seed, I am thy God, and the God of thy Seed, Gen. 17. So in the further revelation of it to David, it is declared to relate to him and his Seed. Now followeth v. 30. If his Children forſake my Law, and walk not in my Judgments, if they break my Statutes, and keep not my Commandments: That is, if they ſin againſt me, (for all thoſe phraſes do but expreſs ſin) then v. 32. Will I viſit their tranſgreſſion with the rod, and their iniquity with ſtripes. Nevertheleſs my loving kindneſs will I not utterly take from him, nor ſuffer my faithfulneſs to fail. My Covenant will I not break, nor alter the thing that is gone out of my lips. God you ſee hath reſerved to himſelf upon his Covenant of Grace with his People, a liberty to viſit their tranſgreſſion with the Rod; and their iniquity with ſtripes, but no liberty utterlyto take away his loving kindneſs from them: Afflictions (which are there call'd a viſitation with rods and ſtripes) either reſpect the outward, or the inward man: Thoſe which relate to the outward man, are diſeaſes, pains, perſecutions, &c. Thoſe which relate to the inward man, are deſertions, and temptations, which God permitteth, though himſelf moveth none to Evil. Deſertions are either total, or partial; as to the former God hath forecloſed himſelf by the Covenant of Grace, in which he hath ſaid, He will never leave his People, nor forſake them. His loving kindneſs he will not utterly take from them, nor ſuffer his faithfulneſs to ſail, Pſal. 89. 33. Partial deſertions therefore are the only rod, the only ſtripes which God hath reſerved to puniſh his people with (as to their inward man) who break his Statutes, and keep not his Commandments, theſe muſt be the withdrawings of ſome manifeſtations of his love, which are promiſed to thoſe who love him, and keep his Commandments. Hence it is, that as Sampſon found the continuing influence of God upon him (as to his bodily ſtrength) while he kept his vow and covenant with God as a Nazarite, yet when he had betrayed himſelf to Dalilah, and ſhe had ſhaved off his locks, he diſcerned that God was departed from him, and he had not ſtrength to do, as at other times, whatever he reſolved: ſo when the Soul that found in itſelf a ſtrength before ſufficient to grapple with its temptations, and to perform the ſeveral duties and operations of a Spiritual life, hath ſuffered itſelf to be overcome with motions; and temptations to ſin, it finds itſelf weak, falls before a temptation, fails in its Spiritual duties, it cannot believe, hope, meditate, rejoice, and delight in God, &c. Thus it was with Peter, that had faith enough to walk upon the Sea at Chriſts command, when he had ſinned by too much confidence in himſelf, he falls by the hand of a ſilly Damſel in the High Prieſts Hall, hence it is oft-times, that the livelineſs, and chearfulneſs of the Soul in its converſation alſo fails, and it is at a loſs where to find its beloved, and how to enjoy its deſired communion with him.
2. Sometimes theſe diſpenſations are not ſo much founded in the Divine Juſtice, and intended as the puniſhment of guilt in the Soul, as in the Divine Wiſdom deſigning to prove, and to try his People, and to make them to ſeek more after him. Job was thus tried. Though Job doubtleſs had guilt enough of ſin to have juſtified God in ſuch providences, yet God himſelf ſaith of him, Job 2. 3. That there was none like him in the Earth; that he was a perfect, and an upright man, one that feared God, and eſchewed evil, yet had he not been under ſome divine deſertion, and withdrawings of grace, as well as more external Trials, he had never fallen into thoſe extravagant paſſions in which you find him, ch. 3, &c.
3. On our part this loſs and ignorance happeneth divers ways. I ſhall inſtance in ſome more principal cauſes.
1. The prevailing of ſin and corruption in the Soul. The guile of ſin alwaies cauſeth weakneſs and blindneſs. How weak is thine heart, ſaith the Lord, ſeeing thou doſt all theſe things, Zech. 16 30. Weakneſs is the cauſe of ſin, and it is the effe ct of ſin, it argueth weakneſs in a Soul to do thoſe things which God hath forbidden, and which will certainly end in the harm of the Soul. It is a weak thing wilfully to ſin againſt God, and weakneſs is alſo the effect of ſin, this is cauſed from the ſour reflections, and reverberations of conſcience, when a man would medirate on God, believe, and hope, joy, rejoice, and delight in God, conſcience throws his ſin in his face, and bringeth his iniquity to remembrance, he remembreth God, and is troubled, he cannot tell how to believe, how to hope, how to joy, and rejoice in God, whom he now looketh upon as angry with him; for the proof of this (though I might fetch enough from Davids Poenitential Pſalms) yet I need no more then the experience of every good Chriſtian, who keepeth any watch upon his own heart and ways. I appeal to any of your Souls, when you are conſcious of any wilful ſlips, and failings in your life, can you remember, and think of God as at other times? Can you believe, and hope in his mercy; Can you pray with that boldneſs, and courage, and confidence, doth not ſhame cover your faces, ſo as you know not how to look upward?
2. Diabolical ſuggeſtions are another cauſe; what ſtrange and horrid impreſſions do the beſt of Gods people find? ſome indeed of more ſtrength, and longer continuance then others, but there is ſcarce any who doth not find them at ſome times, and in ſome degree, or other, and although if they be mere impreſſions, not conſented to by the Soul, but abhorred by it, they are not the Souls guilt, yet they muſt be the Souls diſturbance, ſo as under them the Soul will not know how to uphold, and maintain a communion with God as at other times, but its communion is broken, and interrupted, and imperfect; though the Devil cannot ſtain the Soul without its own concurrence, yet he can trouble the Soul, if God permits him, by his mere ſuggeſtions, and impreſſions, and therefore we had need pray every day, Lead us not into temptation. The Devil in this caſe can do as much to a Soul, as a clamorous railing fellow can do to diſturb our communion with our friends, though we hearken not much to him, and chide him away, yet he can make a noiſe, and diſturb our communion.
3. Severe outward afflictions may be a cauſe. Though afflictions be not alwaies indications of Divine Wrath, (for the Apoſtle tells us, that whom he loveth, he chaſteneth, and ſcourgeth every Child whom he receiveth) yet oftentimes they are ſo, and whether Gods end be to puniſh ſin, or no, yet there is no Soul but is conſcious of ſo much daily guilt, as gives him cauſe to ſuſpect, they are the puniſhments of ſome guilt; and I told you before how apprehenſions of guilt, very ordinarily make the Soul at a loſs how to uphold, and maintain its wonted communion with God. Beſides afflictions uſually excite paſſions, particularly thoſe of fear and ſorrow; Both oppoſite to the exerciſes of faith and joy, and delight in God, both diſtracting the Soul in the ſweet meditations of God. To this may be added, that the Soul in afflictions, as it ſtandeth in more need of the divine preſence, and influence, ſo it is prone to expect more, or to think it hath nothing. Neither can the Soul under the roilings, and prevailings of paſſion ſo well diſcern Chriſts communications of himſelf unto it; and beſides, they hinder the Soul in its motions, and communications of it ſelf to Chriſt. I am ſo troubled (ſaith the Pſalmiſt) that I cannot Speak. The Soul is ſo troubled, that it cannot believe, it cannot hope, it cannot Pray, &c.
4. The laſt cauſe that I ſhall aſſign is diſtractions, cauſed either from worldly cares and buſineſſes, or from ſome falſe guides. A Soul overwhelmed with buſineſſes and cares of the World, will many times find it ſelf at a loſs how to maintain its communion with God, there is ſuch an oppoſition betwixt a communion with God, and the World, the firſt being wholly a Spiritual thing, the other wholly of the Earth, earthly, that a man overwhelmed in the World will find the maintaining of this communion difficult, and be more at a loſs to it, then another man more free from theſe incumbrances. Beſides, in the World Chriſtians are ſubject to diſtractions from falſe guides; one ſaying loe Chriſt is here; another ſaying, loe he is there; one telling us that the way to have communion with Chriſt is to caſt off duties, and ordinances; another preſcribing an attendance upon them as the onelyonly means of ſuch communion: One telling them that there is no other communion with Chriſt then with Chriſt myſtical, having and keeping in the communion of his Church, whereas many may do ſo (if we mean the viſible Church) that have no communion with Chriſt at all. Upon Chriſts floor there is Chaff as well as Wheat, which when Chriſt cometh with his fan thoroughly to purge his floor, ſhall be caſt into unquenchable fire; tares, as well as wheat, which muſt grow together untill the Harveſt, but then the Son of man ſhall ſend forth his Angels, and they ſhall gather out of his kingdom, all things that offend, and them which do iniquity, and ſhall caſt them into a furnace of fire, where ſhall be wailing, and gnaſhing of teeth, Matth. 13. 40, 41, 42. Some telling them, that there is no communion with Chriſt, but by joining with the Prayers of the Church, and receiving the Sacrament with the Church, as if an external communion with Chriſt, (which Judas a Son of perdition had) were all, that men and women need look after. Theſe different notions, and inſtructions ſometimes puzzle the minds of Gods own People and make them to be at a great loſs. I now come to the Application.
Uſe 1.This in the firſt Place lets us ſee what a perpetual uſe, and need there will be of an able ſtanding Goſpel Miniſtry and the goodneſs of God, in providing ſuch an ordinance for his Church. The intereſt of Souls lyeth in two things. 1. In an union with Chriſt, and reconciliation to God. 2. In a fellowſhip and communion with him. The Miniſtry of the Goſpel is, and will be uſeful to the end of the World on both theſe accounts. 1. For procuring, & promoving Souls reconciliation to God, and union with Chriſt, 2, Cor. 5. 20. Now then we are Ambaſſadors for Chriſt, as though God did beſeech you by us we pray you in Chriſts ſtead be you reconciled to God. So long as there are any ſinners in the World, any Souls in ſuch a ſtate, as living and dying in it, they cannot be ſaved: So long will be need of Goſpel Miniſters and ſuch too as are both able, and faithful. There are ſome in the World that think a Converſion to an opinion, from Paganiſm to the outward profeſſion of Chriſt, is all the Converſion neceſſary, and Baptiſm all the regeneration neceſſary (according to whoſe Doctrine all Drunkards, Whoremongers, Men-ſtealers, Lyers, Thieves, Extortioners, Covetous Perſons, Sorcerers, if Baptized muſt be ſaved, (directly contrary, to what the Apoſtle affirms) theſe indeed may think the Miniſtry of the Goſpel needleſs, Preaching needleſs amongſt Chriſtians, and only of uſe amongſt Heathens or count no more need of Miniſters, then of Philoſophers from Athens, to read men lectures of a good life, and any Miniſters, any kind of Preaching will ſerve the turn; A lecture out of Ariſtotle or Plato is as good a Sermon as they ſee any need of But thoſe who will believe what Paul ſaith, 1 Cor. 6. 9, 10. That there are multitudes amongſt Baptized Perſons, not reconciled to God, and who ſhall never come into Heaven, which is confirmed alſo by Saint John, Rev. 21. 8. They muſt ſee a need of this Ordinance, and acknowledge the great mercy in this gift to the Church. 2. Nay indeed this Doctrine may convince you, That if all within the Church, were Chriſtians, not in name onelyonly but indeed, waſhed with the blood of Chriſt, Juſtified and Sanctified, yet there would be need of ſuch an Ordinance. For the beſt of Chriſtians are oft times at loſs how to uphold, & maintain their communion with Chriſt. Here now lye th the work of the Miniſtry of the Goſpel, as the hand in the way to direct Chriſtians which way to go, that they may come to the journies end which they aim at, the end of their hopes, and the Salvation of their Souls. This was the end of Chriſts inſtitution of them, Eph. 4. 12. For the perfecting of the Saints—for the edifying the body of Chriſt. If there be ſuch a thing as Chriſtians fellowſhip and communion with Chriſt, if they may be, and often are at loſs, how to maintain this communion, they had need of ſome to be helpers of their faith, and of their joy. Which is the Notion of Miniſters given by the Apoſtle, 2 Cor. 1. 14. Yea and they had need be able Miniſters too. How various are the caſes of Chriſtians, how different one from another? This work is to be done publickly which indeed ſerveth for the moſt of Chriſtians, and privately alſo, for thoſe who cannot receive Satisfaction from publick inſtructions. Alas who is ſufficient for theſe things? and how ſlighty a buſineſs is ordinarily made of the greateſt work, the moſt weighty imployment under Heaven? How many watchmen are there that like thoſe mentioned in the 3d Chapter of this Song? When the Spouſe of Chriſt comes to them complaining, as v. 6. That her beloved hath withdrawn himſelf, and is gone, when their Souls fail, when they come and tell them, that they have ſought their beloved, and cannot find him, they have called, but he hath given them no anſwer, inſtead of relieving of them, they ſmite them, & wound them, & take away their vails from them, they wound them with cruel and envenomed Words, mock and jeer, and revile them, and know not how to ſpeak a word to the weary, (indeed not underſtanding what a wearied Soul means) the moſt they are able to ſay is, what is thy beloved more then anothers beloved? The Lord pity his flock and give them Paſtors according to his own heart, who can feed them with wiſdom, and underſtanding, and will be faithful in doing of it, men to whom the Lord God hath given the tongue of the learned, that they may ſpeak a Word in ſeaſon to thoſe that are weary, as he promiſed, Iſaiah. 50. 4. There are no more peſtilent enemies to the People of God, then thoſe that would have the flock of Chriſt, without Shepherds, or (which it may be is worſe) Supplied with Idol Shepherds (as the Prophet calls them, Zech. 11. 17. And indeed are like Idols that have Eyes and ſee not, Ears and hear not, the name of Shepherds, but nothing of the skill and faithfulneſs required in ſuch a place.
Uſe 2.This Notion (Secondly) may give ſome relief to Souls, whoſe condition this may be. Here may be ſome before the Lord this day, who are crying out, where is my God become? Lord when wilt thou ſtrengthen me? Quicken me? Comfort me? I confeſs the caſe of theſe Chriſtians is ſad, communion with Chriſt is the life of a good Chriſtians life. All the comfort, and Satisfaction of his life is bound up in this one thing, let him want this he wants all, if he be at a loſs as to this, he is quite loſt; this is that which differenceth the true Child of God from an Hypocrite; the profane man lives without a God in the World, all talk of communion with God is but canting, the thing it ſelf a Chimera. The Hypocrites ends cannot be obtained by this courſe of life he taketh up with meer external acts of communion, never regarding whether he hath any communion with God, in, and by thoſe acts, he can live without any preſence of God, without any influence of God upon his Soul: A Child of God cannot, if he wanteth communion with God, he calls all into queſtion, doubteth of his union, and whether he hath not been all this while miſtaken, whether his Soul be yet actually reconciled, and at Peace with God. All that can be ſaid to relieve the Child of God under this complaint, to eaſe him under this burden, is this; That this miſery which befalleth him, is but what is common to the very beſt of men, it is a priviledge reſerved for the Saints in glory, to live in a not interrupted communion with God. To be ever with the Lord, beholding his face, to live in the ſenſe of ſuch a conſtant communion with Chriſt as doth afford the Soul a perfect Satiſfaction. The ſublunary Saint is often crying out, Tell me, O thou whom my Soul loveth, where tho u feedeſt. This diſpenſation indeed will ſpeak thee ſenſibly miſerable, and ſad, but it will not ſpeak thee to have no relation to Chriſt.
Uſe 3.I ſhall ſhut up this diſcourſe with a Word or two of exhortation, Pleading with you to do what in you lies to avoid ſuch a ſtate, and to keep your ſelves within the knowledg, where Chriſt feedeth, where he makes his flocks to reſt at noon, 1. Conſider firſt, That as the Spiritual life of any Soul lyes in its union, and communion with Chriſt: So the comfort of his life lyeth in his ſenſe of this communion and knowledge, how at all times, and in all conditions to Support, and to maintain it. Our Saviour tells us that, As the branch cannot bring forth fruit unleſs it abide in the Vine, ſo neither can we except we abide in him, John. 15. 4. That Soul which hath no communion with Chriſt is as certainly dead, as the body is that hath no communion with the head, or the branch that hath no communion with the ſtock. Now it is true, Senſe is not neceſſary to Spiritual life. We live (ſaith the Apoſtle) by faith, not by ſight. But the comfort of the Soul doth depend upon ſenſe and knowledge, it is true as to a Chriſtians comfort, not to live, and not to know that we live, are much the ſame thing, as to its happineſs, it is not; but I ſay as to his comfort it is; What quiet can a Chriſtian have in his breaſt, what Peace in his conſcience? What joy in the Holy Ghoſt, that feeleth no intercourſes, is ſenſible of no inward communion betwixt his Soul and Chriſt?
2. Hence conſider Secondly, That to the waky Chriſtian there is no greater miſery upon the Earth then what ariſeth from his apprehenſions of his having no communion with Chriſt. All the enjoyments of the World will be nothing of Satisfaction to ſuch a Soul, it is an evil—Nullis medicabilis herbis. I ſay with a waky ſoul it will be thus; ſome Souls are in a profound ſleep, they never think of Eternity, never conſider their latter end, they are ignorant, and know not the relation that Chriſt hath to a State of Eternal happineſs, that as Eternal life is the gift of God, ſo it is through Chriſt, for that the Father hath given into his hands the Power of Eternal life, and he giveth it to whomſoever he pleaſeth. Now theſe Souls though they have no fellowſhip, no communion at all, yet they have no miſery, no grief from it. But I ſay to the Soul that is awake, to conſider the Grave, the Eternity to which he is haſtening, 'tis the greateſt burden imaginable to lye under apprehenſions, that his fellowſhip is not with the Father, and with the Son Jeſus Chriſt.
3. Thirdly, conſider that of all evils, thoſe lye heavieſt, and moſt ſadly upon the Soul, concerning which the man or woman is conſcious, that he himſelf hath been acceſſary to them, and a cauſe of them. Let a good Chriſtian be at loſs for his communion with God, let the cauſe of it be what it will, he is ſad enough, but if his heart ſmites him that he himſelf hath been the cauſe of it, Oh! inſupportable burden of that reflection! he cannot bear the thoughts of his deſtroying his Soul by his own hands; of this you may make an eaſy judgment by conſidering the frame of your Spirit under ſuch accidents, though of a much lighter nature, it is ſad enough for a man to loſe his eſtate, for a Mother to loſe her Child, but for the man to think that he loſt his eſtate, through his own ſupine negligence, or for a Mother to think ſhe hath been the death of her Child: Theſe are wounds healed uſually with great difficulty. So for a Soul to think it hath loſt its communion with its dear Lord by its own ſupine negligence, or any voluntary act of its own which it might have avoided. This maketh a deep wound in the Soul. But will ſome ſay, what ſhould, what can we do to uphold our communion with Chriſt and to maintain a ſenſe of it? Let me here ſpeak two words.
The firſt to ſuch as have their beloved in view, and do yet injoy deſired communion with him; 2. To ſuch as have loſt this view, in order to their recovery of it.
To the firſt I ſay,
1. Be much with him whom your Soul loveth. What the Prophet ſaid of Gods preſence of Providence is as true concerning the preſence of God in gracious influences, 2. Chron. 15. 2. The Lord is with you while you are with him, if you ſeek him, he will be found of you. Souls that are much with God ſeldom loſe their ſight of him, ordinarily the Souls of men, and women, firſt withdraw the communications of themſelves unto him through levity, and wantonneſs, then Chriſt withdraweth, both in juſtice, to puniſh in them that levity, and in wiſdom to make them to ſeek after him, Hoſ. 5. 15. I will go, and return to my place, until they acknowledge their offence, and ſeek my face, in their affliction they will ſeek me early. That Soul is ſeldom or never at a loſs to know where Chriſt feedeth his flocks, that keepeth a conſtant correſpondence with him. Be much in Prayer, eſpecially ſecret Prayer, much in Heavenly meditation, and contemplation; when the Spouſe after her loſs, Cant. 3. 1, 2 had found her beloved, I held him (ſaith ſhe) and would not let him go. How doth the Soul hold Chriſt ſo as ſhe will not let him go, but by faith, and conſtant, and frequent acts of fellowſhip and communion with him?
2. Secondly, Take heed of grieving the holy Spirit. It is the Apoſtles Counſel, Eph. 4. 30. Grieve not the holy Spirit by which you are ſealed to the day of Redemption. We maintain our fellowſhip with Chriſt by the Spirit. That takes of Chriſts and giveth to us, and again it takes of ours and giveth to Chriſt, by the Spirit we Pray, by its aſſiſtance we exerciſe faith, Love, &c. Chriſt by his Spirit communicateth himſelf to us, and we by the Spirit do communicate our Souls to him. Take heed therefore you grieve not this Spirit, either by any preſumptuous ſinnings, or by quenching its motions, or reſiſting its operations. Let every Knock, every motion, and impulſe, every impreſſion of the holy Spirit be very valuable to, and regardable in the Eyes of your Souls.
3. Thirdly, Maintain in your Souls an high eſtimate of Jeſus Chriſt, and the influences of his grace. If (ſaith Chriſt) any man loveth me, I will come to him, and make my abode with him, John 14. 21. The Soul that truly loveth Chriſt ſhall never be ignorant where to find him.
4. Laſtly, Study holineſs in all manner of converſation. The Spouſe ſaith that he feedeth among the Lillies; the Lillies are white, and fruitful Let your apprehenſion of Chriſts withdrawing, the communications of himſelf to your Souls, be no temptation to you to withhold the communications of your ſelves to him, though you may find it more hard, and difficult, and that you cannot do your duty with ſo much eaſe, yet do it. If you cannot do what you would, yet do what you can, if (as you think) you do not, you cannot overtake God, yet let your Souls preſs hard after him.
But what ſhall be ſaid to that Soul that is at loſs and in ſuch a ſtate as that it doth not know where its Beloved feedeth, where he maketh his flocks to reſt at Noon?
1. Let ſuch Souls look for him in the promiſe, where it wants the ſight of him in his Providences. There David found him, when he cryed out, Remember thy Word, in which thou haſt cauſed me to hope. The promiſes are Chriſts place, when he returneth from a Soul he retreateth no further. All the puniſhment that our tender Lord putteth his Spouſe to ſuffer is to live by faith, not by ſight. Chriſt in his Providences may appear to a Soul yea and nay, ſometimes a friend ſometimes an Enemy. But in his promiſes he is always yea and Amen the true and faithful one. I have already ſhewed you that the Promiſes are thoſe green paſtures were Chriſt feeds his flocks in the Noon of trials and afflictions.
2. Look for him in ſupporting influences, when you cannot ſee him in comforting and quickening influences. Chriſt communicateth himſelf variouſly to the Souls of his People, not always in the ſame methods or influences, ſee if thou doeſt not feel his ſtrength, when thou doeſt not find his conſolatory manifeſtations; you have heard that the communion of the believing Soul with Chriſt never ceaſeth, it is only our ſenſe that fails, or ſome particular Manifeſtations or the degrees of them may abate. We ought therefore to look narrowly to ſee if we cannot find any influences of Chriſt upon our Souls, when it may be we cannot diſcern thoſe which our Eye is moſt upon.
3. Thirdly, Be as free as you can in your part of this communion, when you cannot diſcern your Lord ſo free in his part. You may reſt upon this; That Chriſt will never be in your debt, nor be long wanting in his communications of his grace to that Soul that is ready to communicate it ſelf unto him. It may be I or another Soul may not ſee, and diſcern it, but Chriſt is never behind hand with the Soul as to acts of love. Nay we could not be free in communication of our Souls to him, without his firſt influencing our Souls with ſtrength to ſuch a liberty.
4. Laſtly take the advice of your beloved in the text. Go your way by the footſteps of the flock: And feed your kids by the Shepherds tents. But that leadeth me to the laſt part of the Text, which I called the Direction in anſwer to the petition. Of that (if God pleaſe) in my next exerciſe.