The Intercourses of Divine Love Betwixt Christ and His Church, Sermon 55
Sermon LV.
Cant. 1. 13.
He ſhall lye all night betwixt my Breaſts.
I Have united the bundle of Myrrh in my Text, that I might give you the fuller ſmell thereof. Chriſt is the Poſie of his Saints; we muſt now find him a convenient place; the Text aſſigns him a Poſies place, about, or betwixt the breaſts, not upon her ſhoulders, as if he were her burthen, nor behind her back, where ſhe could not view him, but in her breaſt, where ſhe may be alwaies pleaſing her ſenſes with him. The Pſalmiſt, Pſal. 16. 8. ſays, I have ſet the Lord alwaies before me, he is at my right hand, therefore I ſhall not be moved. De Ponte notes, that the believing Soul in the time of ſpiritual Combate, ſetteth Chriſt at her right hand, but in the time of Peace ſhe lodgeth him betwixt her breaſts. It was an old uſage, ſaith Atheneus, to anoint the breaſt with Myrrh, becauſe of its vertue to ſtrengthen the heart; here our Spouſe placeth her bundle of Myrrh.
Not to trouble you with the ſtrained fancies of Interpreters, concerning the Spouſe's breaſts; In mammis ſignum amoris: the place betwixt the breaſts is near to the heart, and the ſeat of the beloved Object; it is the beloved Husband, and the Beloved Babe that is allowed to lodge betwixt the breaſts. She might have ſaid he ſhall lodge near my heart, but ſhe rather chuſeth to ſay, betwixt my breaſts, (which are an outward part, nigh to the heart) intimating that ſhe would not only bear Chriſt upon her heart, but expreſs her love, by living to Chriſt in her outward converſation. But not to overſtrain the Metaphor, ſhe doth not ſay, he ſhall come, but he ſhall lodge, or lodge all night betwixt my breaſts. There are two Propoſitions which I named from theſe words, and which yet remain to be diſcourſed:
1. That the believing Soul is wonderfully deſirous of Chriſt's abiding with it.
2. That to engage him to ſuch an abode, ſhe will allow him a room betwixt her breaſts. The latter will be a proof to the former, & come in collaterally, while I handle the former.
Prop. That a gracious heart will be exceeding deſirous of Chriſt's abiding with it.
I ſhall ſpeak to this Propoſition in this Method: 1. Shewing you what are thoſe lodgings and abidings of Chriſt with, and upon the Soul, of which the gracious heart is ſo exceedingly deſirous. 2. How it doth appear that a believing Soul is ſo fond of Chriſt's abidings with it: 3, Whence it is that ſhe is thus exceeding fond of Chriſt's lodgings and abidings with it. 4. I ſhall apply the whole.
Qu. 1. What is to be underſtood by the lodging or abiding of Chriſt with the Soul?
You read in Scripture of Chriſt's abiding with the Soul, and the Soul's abiding with Chriſt. The firſt is mentioned as our priviledge, the ſecond as our duty. Of the firſt you read, John 14. 23. My Father and I will come unto him, and we will make our abode with him. Of the ſecond, John 15. 6. If a man a…ide not in me, he is cut off, &c. So again, v. 6. each depending upon the other; for it is God's Covenant: I will never depart from you to do you good, and I will put my fear into your hearts, that you ſhall never depart from me. Abiding, or lodging in the primary Notion, ſignifieth the continuance of ſome corporeal preſence transferred to ſpiritual things, it ſignifies The continuance of a priviledge, or perſeverance in a duty. Chriſt's abode with us ſignifies the firſt; our abiding with him ſignifies the latter, each of them expreſſed in Scripture, by various expreſſions. Chriſt's abiding with us, is expreſſed, John 14. 16. By the abidings of the Comforter, by the abiding of the anointing Oil, 1 Joh. 2. 26. It is oppoſed to the momentany, and ſhort refreſhings of grace, when to uſe that other phraſe of Scripture, God is to the Soul but as a wayfaring man, that tarries but for a night. Our abidings with, and in Chriſt, are alſo variouſly expreſſed, by the abidings of that in us which we have received, 1. Joh. 2. 24. by abiding in light, 1 Joh. 2. 10. and the Word of God abiding in us, v. 14. by abiding in the Doctrine of Chriſt, Joh. 2. ep. v. 9. But I have nothing to do ſave only with the former Notion. In ſhort, The abidings of Chriſt with the Soul import two things.
1. The permanency of his Union with the Soul, continuing the ſtate of Juſtification, 1 Joh. 3. 24. Hereby we know he abideth in us, by the Spirit which he hath given to us.
2. The conſtancy of his gracious Influences upon us, which Joh. 14. v. 21. he calls A manifeſting of himſelf unto us; and v. 22. his abode with us. This is alſo the abiding of the foreign, the Comforter mentioned, v. 16. This is the lodging of Chriſt betwixt the Soul's breaſts. This it is of which the gracious Soul is ſo exceeding fond and covetous: And ſo much ſhall ſerve for the firſt Queſtion. I come to the ſecond.
Qu. 2. How doth it appear that a gracious Soul is ſo deſirous of Chriſt's abidings with it?
There are three waies by which the Earneſt deſire of our friends abode with us are diſcernable to others: 1. By Verbal Expreſſions. 2. Real Actions. 3. Vehement Paſſions. By all theſe the believing Soul's deſires that Chriſt ſhould lodge with it, have been, and are diſcernable.
1. Verbal Expreſſions (before the World was ſo far debaucht as now, that none knows by the Index of the Tongue what the Clock ſtrikes in the heart) were ſufficient Evidences of cordial deſires. The Children of God cannot lye unto him, we may therefore from their words conclude ſtill. If you look upon the Saints or Church in former times, ſee what the Church ſaith, Jer. 14. 8. O thou hope of Iſrael, the Saviour thereof in times of trouble, why ſhouldeſt thou be as a ſtranger in the Land, as a wayfaring man, that turneth aſide to tarry for a night? The expreſſions of David in the Pſalms this way are very many; this is it which he means by the lifting up of God's Countenance upon him, which he ſo paſſionately deſires above Corn, Wine, and Oil, Pſal. 4. for which he prefers the place of a doorkeeper in the houſe of God, before dwelling in the Tents of wickedneſs, Pſal. 84. Indeed, if you look upon the whole ſum of the deſires both of David, and other Saints, who ſtand upon ſacred Record, you will find that as to ſpiritual things, all their deſires are comprehended in this one, that God would abide with them, lodge all night betwixt their breaſts. And the ſame Spirit yet breatheth in the Souls of all that fear the Lord. I need do no more for the proof of this, than appeal to the experience of all ſuch who have in the leaſt degree taſted how good the Lord is; what's the ſum of all their prayers? what's their language to one another, and to all the Miniſters of God, to whom at any time they addreſs themſelves? but oh that they might find the Abidings of the Comforter with their Souls, the abidings of the ſtrengthening and quickening Spirit of God with them! Oh that Chriſt would not be as a ſtranger in their Souls, nor as a wayfaring man that turneth in to their Souls for a night!
2. The Earneſt deſires of gracious Souls for the abidings of Chriſt with them, are evident alſo upon the conſideration of what they will be ready to do for the continuance of them: This is in part hinted in the Text: He ſhall lodge, or ſtay, or lie all night betwixt my breaſts, which metaphorical expreſſion ſignifies (by interpretation) theſe two things:
1. I will deny him nothing which he ſhall deſire of me, ſo I may but keep his company.
2. I will entertain him with the higheſt demonſtrations of cordial Affection.
1. I will deny him nothing which he ſhall deſire of me. The Mother will deny nothing to that Child, nor the Wife to that Huſband, which either of them allow to lodge betwixt their breaſts. The believing Soul will deny Chriſt nothing, ſo it may keep his preſence with her. Will he have the man do for him? Lord, ſaith Paul, Act. 9. 6. What wilt thou have me to do? Will he have theActs 9. 6. Acts 21. 11. man to die for him? I am ready (ſaith Paul, Act. 21. 11.) not to be bound only, but alſo to die at Jeruſalem for the Name of the Lord Jėſus. Will he have it deny it ſelf, diſtribute and give to the poor, make ſatisfaction where he hath done injury? No ſooner is Zacheus told that Chriſt was come to his houſe, but he cries, Luk. 19. 5, 8. Lord, the half of my goods I give to the Poor, and if I have taken anything from any by falſe accuſation, I reſtore him fourfold. Will he have Peter gird himſelf, and come to him upon the waters? Peter will do it immediately. Doth he call Simon and Andrew from their Nets to follow him, upon a promiſe that they ſhall be made Fiſhers of men? and doth he by and by require James and Zebedee to do the like? they immediately leave their Father, forſake their Nets, and follow him, Mark 1. 16, 17, 18.
2. The phraſe ſignifies as much as, I will entertain him with the higheſt Evidences of moſt cordial Affection. I have more than once noted, that the heart lies under the left breaſt; however, the breaſts are the place of love. It were endleſs to enlarge upon thoſe ſeveral Scriptures expreſſing the ſatisfaction of gracious Souls, upon the preſence of Chriſt with them, or his returns of preſence to them. One or two of them ſhall ſuffice. The firſt ſhall be that of David, Pſal. 146. You will diſcern upon the reading of that Pſalm, that God had returned to his Soul in Influences of mercy, teſtifying his gracious preſence, he had heard his ſupplication, v. 1. Inclined his Ear unto him, v. 2. helped him, v. 6. Mark with what a ſatisfaction his Soul receiveth theſe Influences; v. 2. I will call upon him as long as I live; v. 7. Return unto thy reſt O my Soul; v. 12. What ſhall I render to the Lord for all his benefits; I will take the cup of Salvation, &c. v. 16. Oh Lord, truly I am thy Servant, I am thy Servant, and the Son of thy handmaid, &c. How welcome is the preſence of God to Davids Soul? Do you uſe to ſay to your friend? Sir, what ſhall I provide for you? I think my ſelf much beholden to you, I am much your Servant for this kindneſs, rejoiced to ſee you, &c. Obſerve if David here ſpeaketh not much the ſame language. The other inſtance ſhall be that of the Spouſe, Cant. 3. 4. when ſhe had recovered her beloved, I found him whom my Soul Loveth, I held him and would not let him go, untill I had brought him into my Mothers houſe, and into the Chamber of her that canceived me. The Child knoweth not how to expreſs its love to its friend better then by bringing him or her home to its Mothers, or Fathers houſe. What need any further evidence then that exuberance of joy which is found in every gracious Soul, upon any return of divine love which may evidence Chriſta abiding with it?
3. Vehement paſſions will alſo diſcover a gracious Souls deſires to the Enjoyment of Chriſt, and his abidings with the Soul. When they ſaw our Saviour weep over Lazarus his grave, Joh. 11. They cry out, How he loved him! He that ſeeth a Friend mourn when his Friend is gone from him, or perhaps but going; the woman jealous of any, whom ſhe but ſuſpects would draw away her husband from her, falling into fits of paſſion whes;he doth but fear ſuch a thing, will eaſily conclude, that this friend, this Wife is eagerly deſirous of the preſence and abiding of his friend, or her husband with her; and Secondly he that obſerves the jealouſy of a gracious Soul, over the Lord its Saviour, and of every ſin of Omiſſion, or Commiſſion which it ſuſpecteth as that which may probably ſeparate betwixt his Soul and it. He that obſerveth what ſlaviſh fear the Chriſtian (yet living in the enjoyments of God) is often tormented with left he ſhould loſe his beloved preſence, o… takes notice of his weepings even till he can weep no more when he lies but under a (perhaps) falſe apprehenſion that he hath withdrawen himſelf in diſpleaſure, how his Eye oft-times consometh with grief, how he makes his bed to ſwim, and wateroth his Couch with tears, muſt needs conclude, that the abidings of Chriſt with the Soul are great objects of its deſire. And no wonder though they be ſo as we ſhall ſee by enquiring upon the third queſtion.
Qu. 3. Whence it is that a gracious Soul is ſo deſirous of Chriſt's lodgings and abidings with it?
To make a thing the object of a reaſonable Soul's deſire, it is required, That the underſtanding conceive it under the Notion of good, and ſome good which it wanteth, and may poſſibly obtain, and according to the degree of goodneſs apprehended in an object propoſed, ſo is the motion of a reaſonable Soul's deſire more or leſs towards it. Now that which appears to us as good, appears ſo, 1. Under the notion of profitable and advantageous; Or, 2. Under the notion of ſweet and pleaſant, or under the notion of vertaous and honourable. It is almoſt impoſſible to conceive, but that the ſpiritually enlightened Soul ſhould apprehend the abidings of Chriſt with it tranſcendently good upon all theſe accounts.
1. Under the notion of Vertuous and Honourable. What greater honour can betide a poor creature than to have the Almighty pitch his Tents in and with it? for the Lord of Heaven and Earth to make his abode with a Worm? the Eternal Son of God to dwell with Duſt and Aſhes, yea and delight to dwell and continue with it? Such honour have all the Saints, and no wonder if they be ſo fond of it. Doth Abigail think it an honour to be but a Servant to an Earthly David? and Mephiboſheth judge it an honour to be admitted to eat Bread at his Table? What is it then to have the Son of God in the Arms of our Souls, and to have him dwell in our hearts, and make his abode there?
2. Nor certainly can any thing be more ſweet to a gracious Soul. The joy and peace (that peace which paſſeth all underſtanding) which is the iſſue of believing, ebbs and flows according to the abidings of Chriſt with the Soul: His preſence makes an Heaven, and his abſence makes an Hell there. There are two Paſſions, which are like overflowing Floods, and drown a Soul's beauty and comfort; Fear and Grief; the preſence of Chriſt with the Soul keeps them both under. The Soul of the Saint cannot fear, when it knows that it is He that ſaveth it, and upholdeth it with the hand of his Righteouſneſs, and the Children of the Bride-Chamber (himſelf told us) cannot mourn while the Bridegroom is with them.
3. For the advantage which accrews to the Soul by the abidings of chriſt with it; beſides that already mentioned, in the quiet and holy ſecurity which it hath by his company, which is infinitely above the value of all other concernments; I ſay, beſides that, the advantage is exceeding great. I will mention but two things.
1. Its enemies are ſtill; when the Captain of our Salvation is in our quarters, there's no great fear that the enemy will beat them up. The tempter hath nothing to ſay, whiles he that ſuccours the tempted is ſpeaking peace to the Soul, God muſt firſt ſay to the Devil, behold this Soul is in thy hands, before he can meddle with it. And our own inbred enemies, thoſe of our own houſe (our innate luſts and Corruptions I mean) are as ſtill as our grand Adverſary: The very waters of Marah themſelves turned ſweet when this Tree of life is in them. Our hearts loſe much of their bitterneſs by the preſence of Chriſt in them, it is when the Sun is down, that the Frogs and Toads croak and the Dors and Bats fly. It is in the night when the Thief ſteals. The time of Chriſts withdrawings from the Soul is the time when Sathan moleſts, and luſts are moſt buſy.
2. The Souls Spikenard then ſends forth its pleaſant ſmell. You had it in the former verſe. I ſhewed you there what dependence the exerciſe of our grace hath upon Chriſts preſence with us, both in reſpect of his exciting and aſſiſting influence. Chriſt ſpeaks it plain in that excellent parable of the vine, and the branches, Joh. 15. 5. He that abidath in me, and I in him, the ſame bringeth forth fruit, for without me you can do nothing—v. 6. The ſame bringeth forth much fruit. Otherwiſe the Soul withereth, v. 6. Naturaliſts ſay that in thoſe Countries which abounded with Myrrh, they were wont to bind bundles of it to the heart, or to anoint it with the Gum; the uſe of it was to ſtrengthen the heart againſt what was noxious, and unto a due diſcharge of its natural operations. It is Gregories obſervation, (or ſimilitude rather) that the Soul that applies Chriſt to its heart, and which findeth his influence will find it like a bundle or an anointing of Myrrh ſtrengthening the Soul againſt the prevailings of corruptions, and filling it with a Spiritual heat, and fitneſs for Heavenly operations. And thus I have ſhewed you juſt reaſon, why the lodgings or abidings of Chriſt with a gracious Soul are ſo deſirable to it.
Obj. But will ſome poor Soul ſay? Can Chriſt not abide with that Soul which he hath once owned, is his love mutable, is he not the God that changeth not, but loveth to the end whom he once loveth?
I anſwer, The Love of Chriſt is an abiding love, he is not yea and nay with the Soul, upon which he hath once fixed his heart, whom he loveth he loveth to the end.
1. His union with the Soul abideth. Chriſt once in us and ever in us, is a truth to which we muſt adhere, that corruption which could not at firſt prevent it, ſhall never he of force to diſſolve it; but the ſenſe of this union may fail. The indwelling Spirit ſhall not be diſſeiſed, but the Spirit as a comforter may fail the Souls of the Saints. When wilt thou comfort me? (ſaith the man after Gods own heart.) Beſides that our ſtate of juſtification is to be maintained by the performance of our Spiritual duty, and there can be no juſtified Soul, that doth not earneſtly deſire its own continuance in that ſtate.
2. His neceſſary influences upon the Soul abide too. The promiſe muſt ſtand good, I will never leave thee nor forſake thee, nor can it be imagined that ſo noble and vertual an head as the Lord Jeſus Chriſt can be united to any member of his Spiritual body without a proportionable influence upon it: or that the ſeed of God in the Soul ſhould be wholly inactive. But Spiritual deſires are alſo the ſacred means, which God hath appointed for the preſervation of theſe.
3. But Gradual abidings of Chriſt in the Soul may fail. He may not abide with the Soul in ſuch proportions of Spiritual influence, at all times. Now the degrees of Spiritual influence from Chriſt are highly deſirable to a gracious Soul. But I have ſpake enough to the explication and confirmation of the point. I come now to the Application.
Uſe 1.In the firſt place, Let us from this try our ſelves whether we indeed be the true Spouſes of the Lord Jeſus Chriſt, and he our beloved yea or no? Can we ſay, and ſay it, cordially, he ſhall lodge betwixt our breaſts?
1. There are many that ſay he ſhall ſit upon my tongue, I will talk to Chriſt, and take his name into my mouth, concerning whom we may ſay, as the Prophet ſometimes ſaid of the Jews, The Lord was nigh in their mouths and far from their reins, the woman dandles many a Child in her arms, that never lodgeth betwixt her breaſts in the night, ſhe talks of many a man in the day time, whom ſhe will not allow to lodg in her boſom at night: there's many a wretch that talks of Chriſt that yet will not let him come …igh his heart.
2. There are many that ſay they ſhall lodg to eternity betwixt his breaſts, that yet cannot, will not ſay this; going to Heaven is grown market talk, and every one is a pretender to that journeys end that yet will not ſet one foot before another in the way. Balaam wiſheth vainly, and many a one concludeth as vainly, that he ſhall dye the death of the righteous, and his latter end ſhall be like his; thoſe mentioned, Mat. 7. 24. ſaid they ſhould lodge the long night of eternity betwixt Chriſts breaſts, but he ſaith unto them, depart from me I know you not; there are too many that build Caſtles in the air, and houſes upon the ſand, and dream of golden mountains, but every one is not wife to another that ſaith ſhe ſhall one day have him, nor is every Soul a Spouſe to Chriſt that promiſeth to it ſelf eternal content in him.
3. A man may ſay, Oh that Chriſt would come betwixt my breaſts, that yet is not the Spouſe of Chriſt. There's ſcarce a wretch living but at one time or other wiſheth Chriſt would ſpeak to his Soul pardon and peace; 'tis one thing for a woman to deſire the Phyſitian may make applications to her breaſts, when full of pain, that yet will not ſay he ſhall lodge betwixt her breaſts, you ſee there may be a great many miſtakes in this point, but plainly let me ask you two or three queſtions.
1. Are you willing to open the ſecrets of your Souls to Jeſus Chriſt? There's many a one is willing that Chriſt ſhould come ſo near him as his Ear, but not into his heart; canſt thou ſay that thy Soul cleaveth to the Lord Jeſus Chriſt, that thou deſireſt he ſhould enter into its ſecrets, not only to tip thy tongue, regulate thy Countenance, but to Command in thy heart?
2. Art thou willing that Chriſt ſhould lodge all night with thy Soul? Not ſerve thee only by fits to cure thy heart akings, but that he ſhould lodge and dwell with thee; make an abode with thy Soul.
3. Art thou willing that a perfect Chriſt ſhould lodge with thee? Not only Chriſt as an High-Prieſt to expiate for thee and make an atonement for thy ſins, but as a Prophet to guide & inſtruct thee, as a King to rule over thee, and govern thee. The Wife deſires not an Husband only as her Companion, but as her head.
By this, O Chriſtian I ſhalt thou know if indeed thou beeſt the Spouſe of the Lord Jeſus, and not an harlot. I might have further added. That the Soul that is ſo, ſays ſo of no…e elſe, … and none but be, ſhall lodg betwixt my breaſts. She is an harlot that ſpeaks it in any ſenſe leſs then excluſive. If thou can…t truly ſay of the Lord Jeſus Chriſt, be ſhall lodge betwixt my breaſts. Thou alſo ſayeſt, He ſhall, and none elſe ſhall; not the ſweeteſt luſt I have, nor the lovelieſt piece that the World can afford me, not any thing contrary unto him, nor any thing beſides him. That Earthly Object comes too nigh a Chriſtian, that comes between its breaſts. The heart is reſerved for the Beloved. Deal faithfully I beſeech you with your own Souls; the World is full of pretenders, but I fear me exceeding thin of ſuch as can ſay, and ſay it in truth, and ſay it cordially, That Chriſt is he, and he alone whom they deſire ſhould lodge and ſtay betwixt their breaſts. But enough for this Uſe. I haſten to conclude.
Uſe 2.Let us in the next place ſee what this Doctrine will afford us, for the promoving our comfort, or our holineſs, by way of Conſolation or Exhortation; and firſt for Conſolation. The term or Verb in the Text ſpeaketh certainty, but futuriety, and the phraſe denotes, 1. The Spouſe's leave, 2. Deſire, 3. Confidence; He ſhall lodge: And thus conſidered (to ſay nothing of the too Critical note that ſome make upon the term night, as fignifying here a time of affliction, in which Chriſt is an eſpecial comfort to the Soul; I ſay, to ſay nothing of that, becauſe the word in the Text doth not neceſſarily imply a night, yet the phraſe thus conſidered) the Text and Doctrine offer a great deal of refreſhings to thoſe appearingly forgotten Souls, who cannot obtain the ſenſible abidings of Chriſt with them, and are therefore ready to pronounce ſadly againſt their Souls, that God is not with them, nor they with him: As Gideon ſaid, If the Lord be with us, why are we thus? forgetting that God ſometimes hideth himſelf even from the Houſe of Jacob. Let ſuch a Soul obſerve, That the Spouſe here doth not ſay, He doth lie alwaies betwixt my breaſts, though it be true that Chriſt doth truly and conſtantly dwell in the heart of his Saints, yet 'tis often indiſcernably to it; but ſhe ſaith, He ſhall lie, which imports, 1. I will give him leave; I will not drive him from my Soul; my breaſts ſhall be free and open to him. 2. The Spouſe's defire, it is Vox cupientis. 3. It ſpeaks confidence; it is Vox fidei, the language of Faith, which when it ſpeaks properly, alwaies ſpeaks in the future tenſe; for hope which is ſeen is no hope, unleſs when it calls the things which are not in preſent fruition, as if they were, becauſe of its being an evidence of things not ſeen. Look, as the true Wife is not …lwa…es known by having her beloved Husband in her Arms, but firſt, By her readineſs ſo to receive him; Secondly, By her deſire of it, as her happineſs▪ So is the true Believer not alwaies known by his or her ſenſible Enjoyments of the Lord Jeſus Chriſt, but by the openneſs of her heart to receive him. 2. By the longing; of the Soul after him. 3. By the confidence of the Soul in him.
Uſe 3.But laſtly; Oh that the ſame frame of ſpirit might be found in you (even in every one of you who profeſs to have taſted how good the Lord is) which was here found in the Spouſe towards the Lord Jeſus Chriſt, that you would all ſay, He ſhall lodge all night betwixt our breaſts. I but now told you it imported three things; 1. Leave, 2. Deſire, 3. Confidence. 1. Lift up your heads, O you gates, ſtand ope you everlaſting doors, that the King of Glory may come in. Stand open, O my Soul, to the Lord Jeſus Chriſt, keep your hearts free to the entertainment of the Lord Jeſus Chriſt. 2. Make it the buſineſs of your deſire and prayer. 3. Be confident that he will make his abode with you. Theſe might be three diſtinct branches, but I have not time to ſpeak fully to each of them. For the two firſt, I have prevented my ſelf as to the Arguments which I ſhould uſe to urge them. Conſider what I ſpake to the third Queſtion in the Explication, how honourable a thing it is to you, how ſweet and pleaſant, how infinitely advantagious and profitable; thereis only to be added a word of Direction: Will the poor Soul ſay, How ſhould I procure the abidings of Chriſt with me, (I mean) his abidings as to his gradual Influences? For your direction, I will only turn you to that one Text, Joh. 14. 22. where you ſhall be reſolved from our Saviour's own mouth; If any man love me, he will keep my words, and we will come unto him, and make our abode with him. Chriſt is ready enough to ſtay where he finds love, but it muſt be real love, ſuch as is joyned with keeping of his words. Be expreſſive then of your love to Chriſt; 1. By voiding from your heart whatever may be offenſive to his Majeſty. 2. By heightening in your heart a great eſteem of him. 3. By doing whatſoever he commands you. Do you abide with him in a way of duty, and he ſhall abide with you in a way of mercy; according to that of the Prophet in the Book of Chronicles to the King; God is with you, if you be with Chron. 15.him; but if you forſake him, he will forſake you; if you be incertain and unconſtant with him, he will be ſo with you, as to the gradual Influences of his Love; With the froward he will ſhew himſelf froward.
2. I told you it is the Language of Faith. He ſhall lie. Faith is the ſacred Inſtrument by which Chriſt is united to the Soul, and it is that by which Communion with Chriſt is maintained and preſerved. According to a Chriſtian's Faith it ordinarily is unto it (as to Divine Diſpenſations;) Faith merits nothing of Chriſt, but it applieth much. Believe, and the abidings of Chriſt ſhall be eſtabliſhed upon your Souls; but you muſt know, that this Faith muſt not be a dead Faith, but ſuch as works by love. Though Faith and Holineſs muſt not be confounded, yet (unleſs as to Inſtrumental efficacy in Juſtification in the act of juſtifying) they can never be ſeparated. But thus much ſhall ſerve for this Verſe.