The Intercourses of Divine Love Betwixt Christ and His Church, Sermon 60
Sermon LX.
Canticles 1. 16.
—Our Bed is Green.
I Am come to the Second Propoſition of the Text, in thoſe words, Our bed is Green. The Chaldee Paraphraſt making the Congregation of Iſrael the Spouſe in this Song, thus gloſſeth upon theſe words, In the time, when thou dwelleſt in our Beloved Bed, our Children are many, and multiplyed upon the Earth, we grow, and multiply, like a Tree planted by the Rivers of Waters, whoſe leaf is beautiful, and whoſe fruit is much. Poſſibly that antient Interpretation hath led the generality of Interpreters to expound the Text concerning the flouriſhing condition of the Soul, and of the Church, while it is in Spiritual conjunction with the Lord Jeſus Chriſt, it is not My Bed, but Our Bed, is Green, and flouriſhing, for ſo the word may be tranſlated. So that not to enlarge in further diſcourſes about the Expoſition of the Text; taking it for granted that the Holy Ghoſt in this Text reſpecteth the Bed, as it is the place for procreation, or as it was the place where they did eat their meat in thoſe Countries, we may from it obſerve this plain Propoſition.
Prop. That the fruitfulneſs of the Soul, and of the Church, doth depend upon Chriſts conjunction with them.
I ſhall ſpeak to this Propoſition by way of Explication, confirmation, and Application. By way of Explication, we will only enquire what is the gracious Souls fruitfulneſs, or the Goſpel Churches fruitfulneſs.
1. The particular Souls fruitfulneſs lyes in its bringing forth Deut. 28. 4. 7. 13.of good works. You read in Scripture of the fruit of the Body. Deut. 28. 4. And of the fruit of the Land, Deut. 7. 13. The Children of God, are ſaid to be Married unto Chriſt. And as the fruit of the Womb is the conſequent of carnall Marriage, ſo the fruit of holineſs is the conſequent of Spiritual Marriage, Rom. 7. 4. You are become dead to the law by the Body of Chriſt, Rom. 7. 4.that you ſhould be married to another, even to him who is raiſed from the dead that we ſhould bring forth fruit unto God. This fruit unto God is called fruit unto holineſs, Rom. 6. 22. Chriſt is alſo compared unto a vine, John 15. 2. We are the Branches, andJohn 15. 2. 5. 6. therefore purged that we may bring forth fruit, ib. 5. 16. Whether therefore the gracious Soul be looked upon as the Spouſe of Chriſt, and Married to him, by faith, its fruit is holineſs, or whether it be looked upon as a branch in Chriſt, ſtill its fruit is holineſs; our works (conſidering us as men) are our fruit. Now look, as ſeveral Plants, according to their different natures bring forth different fruit, ſome bring forth pleaſant, ſome bitter fruit, ſome wholſom, ſome again noxious fruit: ſo it is with men and women, who are the Plants of the World; by Nature they are all wild Plants, and are corrupt, and bring forth corrupt fruit, called by the Apoſtle, the fruit of ſin unto death: But having a new Nature given them by God, theyRom. 6. 22. Eph. 5. 9. Gal. 5. 22. bring forth fruit unto life, the fruits of righteouſneſs, which are alſo called the fruits of the Spirit, Eph. 5. 9. Gal. 5. 22. the fruit of righteouſneſs, to ſhew the ſpecies, or kind of them, fruit unto life, ſhewing the conſequent of them, the fruit of the Spirit, ſhewing the more external cauſe of them: Now as theſe fruits more or leſs abound in the Soul, the Soul is more or leſs fruitful. This is the particular Saints fruit.
2. The Churches fruitfulneſs is its bringing forth many Sons unto God. Children are the fruit of the body, cauſed by generation. Gods Children are the fruit of the Church, cauſed by Regeneration; Converſion is called a begetting, 2 Pet. 1. 3. We are ſaid to be begotten of God, 1 Job. 5. 1. God is our Father,2 Pet. 1. 3. but the Church is our Mother: It is the Church which bears us, which travels, and brings forth Children unto God: And the Saints are called the Churches Children, Iſa. 54. 13. All thy Iſa. 54. 13.Children ſhall be taught of the Lord, and great ſhall be the peace of thy Children. The thriving of the Church lies in this when many Souls are in it converted, and brought home unto God. This is the Souls fruitfulneſs and thriving, and this is alſo the Churches fruitfulneſs, and thriving. This is that which my Doctrine ſpeaketh of and ſaith, that i t dependeth upon Chriſts conjuncton with the Soul and with the Church. Look as the fruitfulneſs of the Woman depends upon the conjunction of her Husband with her, as the fruitfulneſs of the plant depends upon its conjunction with the Earth; as the thriving of the Body by its meat, dependeth upon the bleſſing of God. Man liveth not by bread only, but by every word that cometh out of the mouth of God: And as the thriving of the plant dependeth upon the influence of the Heavens, the ſhinings of the Sun, and the diſtillations of the Clouds; ſo, yea much more then ſo, doth the thriving of a Church and of a Soul, depend upon the influence of Chriſts grace. I will prove it firſt concerning the particular Soul. 2. Concerning the Church, 1. Concerning the particular Soul.
1. It is Chriſt that giveth the Soul a prolifick vertue. The fruitful Woman muſt have a prolifick vertue, ſo muſt the plant of the field, otherwiſe the Woman is barren, and the plant is barren. That power which is in any Soul, to bring forth the fruit of holineſs, that is its prolifick vertue, and this is from the Lord; this is that which the Apoſtle calleth to will in Philip. Phil. 2. 13.2. 13. The will is the root of all humane actions, and the power in the Soul to do them lies in its ability to will them. This is from the Lord, yea and from the Lord in a way of ſpecial providence too. The God of Nature hath put into the creature a proliſick vertue that (ſuppoſing the particular concurrence of Ordinary Providence) the woman brings forth the fruit of the Body, in a Natural courſe. And ſo concerning the plants of the field, (ſuppoſing the concurrence of Ordinary Providence) the plant brings forth fruit in its kind. But it is not thus with men, and women, as to the fruit of grace and of holineſs. It was thus indeed with Adam; Adam in the day of his creation (as to the fruit of holineſs) was like the plant of the field, indued with a prolifick vertue, he had not only Natural faculties, underſtanding, will, &c. but he had a power, and diſpoſition in theſe faculties, to that which was good, this was connatural to him in the day of his creation; but as it is with the woman, created at firſt with this prolifick vertue, yet by accident this or that particular woman, may want it, and ſo is barren: So it is with all the Children of Adam, though in him created in ſtatu integro, with a poſſe velle, a power to will that which is well pleaſing in the ſight of God, yet by that ſad accident of the firſt mans tranſgreſſion we are all become barren, and without any power to will that which is good. A will indeed is left to us, but an indiſpoſition in that will unto that which is good; we are reprobate unto every good work. And that not only, by wicked works, as men are by them hardened in ſin, and accuſtomed to Evil (and cuſtom we ſay is a ſecond Nature,) but even by Nature we are ſo. Now it is from Chriſt, that the Soul hath its firſt power, and ability ſo much as to move to a good action, 2 Cor. 3. 5. We are not of our ſelves ſufficient to think one good thought, Eph. 2. 5. When we were dead in ſin, he hath quickened us together by Chriſt. Life is the Principle of all operation, we are by Nature dead, it is the Lord that quickeneth us. Look as the Child moves not till it be quickened, ſo neither doth the Soul move unto any thing that is good until grace at firſt quickeneth it.
2. As Chriſt gives the prolifick vertue to the Soul, ſo it is he alſo that doth excite this vertue to act. God hath given unto the plant a prolifick vertue from whence it is that it brings forth fruit; God hath given Bread-Corn a Power, and faculty to nouriſh the Body, and it is from hence that it nouriſheth, but withal God by a daily Providence doth both uphold the faculties of the plant, and of the bread, and excite them to their exerciſe, otherwiſe neither would the bread nouriſh, nor the plant bring forth its fruit in its ſeaſon. So it is with the Soul. Suppoſing the Soul poſſeſſed, of a power to will that which is good, (the will being renewed through grace) yet it is God that excites this power, Phil. 2. 13. He giveth to do. Not only to will, but alſo to do. And indeed this muſt be granted, or elſe grace ſhall have the leaſt ſhare in any good action that is done by us, for the Act is more Noble then a meer Power, It is Chriſt that gives a Power to will, and it is Chriſt that gives the Act of willing. diſpoſing and quickening the Soul to the exerciſe of the Power which himſelf hath beſtowed upon it. For let us conſider whence it ſhould come: The Lord in the change of the heart, doth not change the Nature of man, but man hath a liberty in his will, I mean a liberty oppoſed to coaction, his will is not compelled to that which is good; he hath indeed a power, but not compelling him: now when the will of man is in that ſtate that he can will that which is good, or that which is evil, tell me what is it which inclineth him to the one rather then the other, ſave only the influence of Divine grace.
3. Nay, Thirdly, It is Chriſt that muſt aſſiſt in every good action; not only excite to it, but aſſiſt in it, or it will never be persected. Even in natural productions, beſides the prolifick vertue, which the fruitful woman muſt have, and muſt be ſuppoſed to her conception of a Child in her womb; and beſides the influence of Providence, which muſt be ſuppoſed to excite this vertue, which firſt cauſeth the conception (as to the Divine cauſation) there muſt alſo be a daily influence, and concurſe of Providence, preſerving and upholding the womans natural faculties, &c. or ſhe miſcarrieth, and the fruit of her body thriveth not; and as it is with a Plant, notwithſtanding its prolifick vertue, and the influence of Providence exciting this vertue in the Spring time to put forth it ſelf, there muſt be a daily influence of Providence upholding the natural vertues of the Plant, and aſſiſting them to the perfecting of the fruit; and without this, though the Plant hath ſuch a vertue, and hath put it out, yet the fruit dwindleth away, and comes to nothing: So it is with a Soul: Suppoſing the Soul quickened, born again, diſpoſed unto that which is good; and ſuppoſing it to have begun a good action, yet without the continuance of the ſame grace with the Soul, and in the Soul, it brings nothing to perfection. Hence Heb. 12. 2. Chriſt is faid to be the Author and Finiſher of our Faith. Hence ſaith St. Paul, Gal. 2. 20. I live, but yet not I, but Chriſt liveth in me; and the life which I now live in the fleſh, I live by the Faith of the Son of God. And 1 Cor. 15. 10. Saint Paul ſaith, He laboured, yet not he, but the grace of God which was with me. To be ſhort then; To a particular Soul's fruitfulneſs in good works, there is required, 1. The Grace of God upon the Soul, giving it a power to act. 2. The Grace of God in the Soul, exciting it to its ſpiritual operations. 3. The Grace of God with the Soul, aſſisting it in its operations. This not ſuppoſed, the Soul either wants a power to will, or wants a power to move, to do, &c. The Reaſon of this lies not only in that general neceſſary influx upon the creature, which is neceſſary to all its motions and actions, and which God hath reſerved to himſelf, to grant or withhold as he pleaſeth. But in this, that through the Fall of Adam, the Nature of Man is ſo lapſed, that it requireth a more particular eminent influx of Providence upon it, to inable it unto that which is ſpiritually good, its ſpiritually prolifick vertue, being by the fall quite extinct, and the Soul of every man and woman dead in creſpaſſes and ſins. But thus much ſhall ſerve for the firſt. I come to the ſecond, to prove it.
2. Concerning the Church; That neither can it be fruitful without conjuuction with Chriſt. I told you, that the fruitfulneſs of the Church lies in its bringing forth many Sons unto God. The more Souls are converted, the more fruitful the Church is; but without Chriſt's conjunction with it, it bringeth forth none. If Chriſt's preſence be in his Church, it brings forth many Souls. If he be not preſent, it brings forth no Children. This will eaſily appear by conſidering how the Church of God is Inſtrumental to the converſion of Souls; and by making it appear to you that theſe cauſes are not principally efficient ſole cauſes; nor can be ſo, but are only inſtrumental cauſes. 2. That upon experience it is made evident, that where Chriſt doth not concur, they do nothing. For the firſt,
1. The Church is to be conſidered as to its parts, and as to its priviledges; as to what God hath planted in it, and what God hath betruſted to it.
As to its parts; So it is made up of Officers, and members. As to its priviledges, ſo there is committed to it the Oracles of God; the Myſteries of God; the Keys of the Kingdom of Heaven: there is none of all theſe, but have or may have, (for ought I know) an inſtrumental cauſation, in bringing forth Children unto God, or in bringing of them up, but none of them have a Principal efficiency none of them have a ſole efficiency, nor can produce the effect without Chriſts conjunction; let us look upon them ſeverally.
1. Look firſt upon the Officers of the Church: theſe were extraordinary, ſuch as Apoſtles Evangeliſts Prophets: Ordinary, Paſtors, and Teachers. That theſe have an inſtrumental cauſation, in the converſion of Souls is plain, they were ſet in the Church, for the perfecting of the Saints, Eph. 4. 12. for the perfecting their number, and for the perfecting of their graces, Paul calls them Fathers, 1 Cor. 4. 15. and ſaith he begat the Corinthians. He ſaith the ſame of Oneſimus: but alas, as the Apoſtles of old, ſo Miniſters now, have no more then an inſtrumentality in this production: Paul planted, and Apollos watered, but God gave the increaſe, 1 Cor. 3. 6. God was all, he that planted nothing, he that watered was nothing, but God that gave the increaſe was all, v. 7. v. 9: They are but waterers together with God, workers together with him. Hence though Paul Preached the ſame Doctrine to all, yet he was to ſome, the ſavour of life unto life, to others, the ſavour of death unto death. And though his earneſt deſire was to convert his own Nation, it was his hearts deſire, and Prayer to God that they might be ſaved, Rom. 10. 1. yet he could not effect it. And if the Officers of the Church, who are under a ſpecial ordination of God for the great end of converſion, could do no more, it will eaſily be granted of private members, whoſe indeavours in quickening others, though they may be ſometimes bleſſed, of God to ſuch an end, yet doubtleſs are not more efficient to it then the labours of Miniſters, nor yet in an equal tendency with their's unto ſo great an end.
2. As to the priviledges granted to the Church. The Oracles of God, are committed to the Church, Rom. 3. 2. it is the pillar and ground of truth, 1 Tim. 3. 15. the myſteries of God are committed to it, 1 Cor. 4. 1. The keys of the Kingdom of Heaven are Committed to it. Mat. 16. 19. I underſtand ever by the firſt term, the Word of God, and the diſpenſation of it in the Preaching of the Goſpel: by the ſecond, the Sacraments of the Goſpel, by the third, the Cenſures of the Church. I know the terms are more generical, and not ſo to be reſtrained (I only for diſtinction ſake ſo reſtrain them at preſent) nor do I meddle here with the diſputes, whether the diſpenſation of theſe or any of theſe, belong to the whole Church, or only to Officers, nor yet to which of the Officers: I ſhall only aſſert two things.
1. That the Scripture ſeemeth to aſſign to all theſe, ſome inſtrumentality as to the bringing forth of Children unto God: this is plain. 1. Concerning the Word, 1 Cor. 4. 15. I have begotten you through the Goſpel, James 1. 18. of his own will begat he us by the word of truth: As to the Sacraments, for the Sacrament of Baptiſm, we are ſaid to be Baptized into Chriſt, Rom. 6. 3. Gal. 3. 27. and again, Acts 2. 38. to be Baptized for the Remiſſion of ſins. For the Sacrament of the Lords Supper; though I dare not aſſert it a converting Ordinance yet unqueſtionably it hath its inſtrumentality to the Salvation of Souls. For Cenſures they have alſo their inſtrumentality, 1 Cor. 5. 5. the end of their adminiſtration is for the deſtruction of the fleſh, that the Spirit may be ſaved in the day of Chriſt. But now.
2. It is as plain, that they have but an inſtrumental cauſation, and ſeparated from the influences of Chriſt, and his concurrence with them; they do nothing, hence, James 2. 18. of his own will begat he us with the word of truth, John 1. 13. we are born again not of blood, nor of the will of the fleſh: nor of the will of man: but of the will of God, John 3. 5. except you be born again, of water and of the Spirit you cannot enter into the Kingdom of God. Thus the truth is evidenced from Scripture. And Scriptural reaſon.
2. In the ſecond place? Conſider all experience, where-ever the Word of God hath been Preached, the Sacraments adminiſtred, Church Cenſures duly executed, ſo long as Chriſt hath granted his preſence with the adminiſtrations; they have been made mighty in order to the bringing home of Souls unto God. Where the Lord hath withdrawn his preſence, either as to the generality of Perſons under the external adminiſtrations or as to any particular Souls they have ſignified nothing. Iſaiah doth but make the heart of the People fat, and their Ears heavy, and ſhuts their Eyes, Ch. 6. 10. he complains, that he laboureth in vain and ſpendeth his ſtrength for nothing and in vain. Saint Pauls Goſpel is to the Jews a ſtumbling block, and to the Gentiles fooliſhneſs, 3000 are converted at St. Peters Sermon, while Chriſt is in his Bed with his Church, but few or none, of the Jews in their Synagogues, Acts 19. they were hardened. Chriſt was gone out of his Bed, and it was now no longer green and flouriſhed no more. But this is enough to have ſpoken as to the proof of the Doctrine, come we now to the Application.
The Propoſition might be applied variouſly.
1. For the confutation of the errors of thoſe who either deny the neceſſity, of any conjunction of Chriſt with the Soul, as to the production of the fruits of grace, or at leaſt of ſuch a conjunction, as is unqueſtionably neceſſary; and of thoſe who think, that there is a power in mans will, ad bonum Spirituale, to produce that which is Spiritually good, and that a moral ſuaſion is ſufficient to the converſion of a Soul.
2. We might from hence obſerve the reaſon, why the Word and Ordinances of God are ſo ineffectual as to ſome, however effectual unto others, but I have not time to enlarge ſo far. I ſhall therefore cloſe up all with one Branch of Application,—
UſeBeſeeching every Soul that heareth me this day to labour, that Chriſt may yet be kept in his Bed, in our Bed. The Bed is the reſting place, while Chriſt remaineth and reſteth amongſt his People, The Bed is green. The Soul in which Chriſt reſteth, is a flouriſhing Soul, the Church in which Chriſt reſteth, and in which he dwells, is a flouriſhing Church: whiles he walketh in the midſt of the Golden Candleſticks, they are full of light. If he withdraweth himſelf their light will be darkneſs. Give me leave a little to improve this argument with you to the quickening up of your indeavours to the utmoſt, for the keeping of Chriſt in our Bed. I am the rather ingaged to it from the fears, that the experiences of late years, and the preſent juncture of affairs have created in me, that Chriſt is riſen up out of his Bed amongſt us. It was ſaid of old, That when the Church had wooden Challices, ſhe had golden Prieſts; but after ſhe came to golden Challices, ſhe had wooden Prieſts, I cannot ſay ſo for our late times. The Church of God amongſt us hath had golden Prieſts, I believe there was no Nation under Heaven, that in ſuch a ſpace of time enjoyed more of the Ordinances of God, more able Preachers, more powerful and Spiritual adminiſtrations. The Bed hath been lovely: or the Bedſtead rather, hath been ſo, but hath it been flouriſhing? how few Children have been all this time brought forth, unto God? The Lord help us. Thouſands have been perverted but how few have been converted? Thouſands carried off from the waies of God not ſo many tens brought into Chriſt? Where are the Souls have been convinced of fin, or converted to Chriſt? The converſion of our daies hath been to opinions, and factions, not to Jeſus Chriſt. Yet bleſſed be God it hath fared with us as with trees withering, which bring forth ſome ſmall proportions of fruit, though dwingling, as to the proportion, and not in ſo great plenty as formerly, but I am afraid we are yet growing worſe and worſe, ſure I am if the Lord withdraws his preſence from his Ordinances, it muſt be ſo, ſeeing you may ſee, and not perceive, hearing you may hear, and not underſtand. Methinks I ſee our Saviour (though now exalted at the right hand of his Father) weeping over England, (as once over Hieruſalem) and ſaying, O England! England! thou that haſt deſpiſed the Ordinances of God, and deſpiſed thoſe that have been ſent unto thee: how often would I have gathered thee, as an hen gathereth her Chickens under her wings: but thou would'ſt not. Behold my houſe ſhall now be leſt deſolate. You may have Miniſters, and you may have Ordinances, but you ſhall not ſee me henceforth till you ſay, bleſſed is he that cometh in the name of the Lord. The pulſe of the Spirit in Ordinances, hath for many years, beaten faintly, now and then a ſtroke (like the pulſe of a dying man) I am afraid leſt the laſt ſtroke ſhould be nigh at hand. Where's the power, and preſence of God in our aſſemblies? Where's the taking of Heaven by force, which former times experienced? Oh that the conſideration of the uneomfortableneſs of a deſolate ſanctuary, or dead Ordinanees in an open ſanctuary, might awaken you while yet you have hope to do what in you lies that Chriſt may be kept in his bed with you: it is true, the wind blows where it liſteth, and who can command the breathings of it? But yet, let there be nothing wanting in your indeavours, That if God ſhall meaſure out ſuch a diſpenſation, your Conſciences may not rebuke you; as wilful occaſioners of it. To this end give me leave to adviſe,
1. That you do not firſt go out of the bed from him. The Prophet told the King, that God would be with him and his People, if they were with God. God is not ready to riſe up from his Bed of Love, he never forſook a People that kept clofe to him. The Jews would not be gathered, then Chriſt hid the things from them that concerned their peace. Chriſt in the laſt day of the feaſt cried. You would not come to me that you might have life. Firſt they would not, then he would not, you have had a Goſpel feaſt, poſſibly this may be the laſt day of it; this day Chriſt cries to you: Oh let him not go away with this dreadful word, you will not come to me that you may have life. Take heed of deſpiſing Ordinances, of ſlighting Chriſt and the means of grace: Take heed of ſhunning Chriſts Bed. How many are there that ſhy the Bedſtead, refuſe the Sanctuary, how dreadfully do theſe poor creatures deſpiſe their own mercies? Your daies of grace (for ought I know) may be very few, you had not need neglect them. The woman that will not come nigh the Chamber where her husband lodgeth, is not like to have a flouriſhing Bed.
2. But ſecondly. Take heed alſo, of making Chriſts Bed unquiet to him. The unquiet wife often loſeth her husbands Company, nothing makes Chriſts Bed ſo unquiet to him, as ſin doth. The Soul, that reſiſteth convictions, quencheth the motions of the Spirit of God thruſteth Chriſt out of his Bed: while you have the light, do not only come unto it, but walk in it. Sanctuary ſins make God abhor his Sanctuary and loath his dwelling place. Take heed of quenching private motions of the Spirit, or of reſiſting the more publick convictions of the word.
3. Give up your ſelves to the Lord Jeſus Chriſt. The Apoſtle to the Corinthians ſaith, 2. Cor. 8. 5. that they gave themſelves to the Lord, and then to them. Do what in you lies to give up your ſelves to the Word of God, allow not in your hearts any rebellious thoughts againſt it. Audite verbum Dei & tacete: Something of this you may do, when you hear the Word of God, convincing you of ſin, hold your peace to it, ſuffer the conviction to take hold upon your hearts, and to have its operation But alas! man hath a vain, a ſtubborn, an unquiet, ungoſpellized heart. What therefore remains but that we ſhould
4. Pray that the Lord would keep us in his Bed, and not himſelf riſe up from us, let us therefore take unto our ſelves the words of the Prophet, Jeremiah, Jer 14. 7, 8, 9.
O Lord though our iniquities teſtify againſt us, do thou it for thy names ſake, for our back ſlidings are many, we have ſinned againſt thee.
O the hope of Iſrael, the Saviour thereof in time of trouble, why ſhould'ſt thou be as a ſtranger in the land? And as a wayfaring man that turneth aſide to tarry for a night?
Why ſhouldeſt thou be as a man aſtoniſhed? As a mighty man that cannot ſave? Yet thou O Lord art in the midſt of us, and we are called by thy name; O leave us not.