Influences of the Life of Grace, Part 3 · Chapter 11
CHAP. XI.
Of the fourth diſpoſition, which is Love-ſickneſs. 1. Parts of the Text. 2. The meeting of Believers for godly conference is owned by the Lord. 3. Smaller means of grace, and ſhort viſits of Chriſt, are to be highly eſteemed, eſpecially when flowings are neglected. 4. Senſe is prouder then Faith. 5. Withdrawings of Chriſt teach us profitably. 6. Except we find Chriſt, we cannot pray as becomes. 7. The real withdrawings of Chriſt make no real change in moral or legal intereſts; four great intereſts ſtand entire and ſafe under deſertion. 8. What loveſickneſs is. 9. The wiſedome of God in ſuſpended influences of grace. 10. The wiſedome of Soveraignty therein, and how dependance on the Lords guiding is beſt. 11. How we may deprecate the pain of love-ſickneſs, and pray for comforts and influences, and 12. may contradict the Lords permiſſive will. 13. We are to have peace as touching the ſatisfied for guilt of ſin, when we have not peace with the inherent blot. 14. How Love-ſickneſs rightly pains. 15. Pain of Love-ſickneſs. 16. Senſe above faith. 17. The Idol of moderation. 18. Of ſpirtual ſavourineſs.
Cant. 5. v. 8. I charge you, O daughters of Jeruſalem, if ye find my beloved, that ye tell him that I am ſick of love. 9. What is thy beloved more then another beloved, O thou faireſt among women? what is thy beloved more then another beloved, that thou doſt ſo charge us?
THe charge by an oath is given to the daughters of Jeruſalem, of whom the Holy Ghoſt, Cant. 2. 7. Cant. 1. 5. If you find my beloved in the Ordinances by hearing or prayer, tell him: what ſhall you tell him? a paſſionate kind of ſpeech, that I am ſick of love. Greek, wounded with love, pained for the want of Chriſt in his comfortable preſence, who was now to her feeling abſent. Here is a comfortable dialogue between the Spouſe and her companions, who are leſs experienced with the way of Chriſt then ſhe; there was a more comfortable dialogue betwixt Chriſt and the Spouſe, but ſhe ſlighted that, and therefore now is glad to ſpeak with the ſervant when the Maſter is away.
In the words there is the Spouſes ſpeech, containing a charge, that the daughters of Jeruſalem carry a meſſage to Chriſt.
2. The particular meſſage, I am ſick of love.
3. The daughters of Jeruſalem their reply and carnal diſpoſition is noted, bewraying their ignorance of Chriſt, and finding fault with vehemency of words doubled, What is thy beloved? what is thy beloved more then another beloved?
2. Yet a feeling of ſome ſavourineſs in the Spouſe in her love-ſickneſs, O thou faireſt among women!
The Church did formerly of late confer with Chriſt, and refuſed to open to him when he was knocking and ſhowring down influences of grace; now ſhe is glad to confer,
1. With the ſmiting watchmen, where ſhe found little of Chriſt.
2. Next with private Chriſtians in Aſſemblies. This is a mean of the Lords ſhowring down of influences in the publick and domeſtick, or leſs publick meetings of his Saints; for ordinances of all ſorts that are appointed of Chriſt, they drop down ſavoury and ſeaſonable dews. The Lord writes in his book the ſavoury conferences of ſuch as fear the Lords name, Mal. 3. 16. and three things follow.
1. The Lord owns ſuch as are his.
2. His forbearance though there be faults in their ſervice.
3. His making known to his the difference betwixt ſuch as ſerve God, and ſuch as ſerve him not: and Zech. 8. the inhabitants of one City encourage the inhabitants of another; and the fruits of it is 1.The meeting of believers for godly conference is owned by the Lord. Praying. 2. Owning the Saints. And they take hold of the skirt of a Jew; and both ſay Chriſtians meeting for prayer and conference want not God, who raines down impreſſions of grace upon them as his people, eſpecially when they warm one another; as many coales in one heap make a great fire. Nor is the acting of the Spirit tied only to the publick Miniſtery; the Saints take to their houſes cluſters of wine-grapes, which they feed upon at home. Let the Saints meet, and by conference and prayer draw down new influences of the ſpirit, Jude 20. Iſa. 2. 1, 2, 3. Jer. 50. 4, 5. Col. 3. 16. Heb. 3. 13. & 10. 24. 1 Theſſ. 5. 14.
Tell him. Why did not you your ſelf tell him, when he knocked, and ſpake, and ſaid, Open to me my Siſter. She might have told him her ſelf,Small meanes of grace, and ſhort viſits of Chriſt, are to be highly eſteemed at ſome time, eſpecially when larger love-flowings have been neglected. when he lovingly knocked, and ſweetly and comfortably ſpoke, open to me, my Siſter: now ſhe is glad, wanting his own preſence, to ſend ſalutation to abſent Chriſt, Ah, I cannot ſee him my ſelf! but tell him, I charge you, that I am ſick of love. What ſpeaks ſuch a diſpenſation, but 1. Saints be content to ſail with an half-wind, or a ſide-wind, and improve it well. Husbandmen in the midſt of a long continued drought, bleſs the Lord for twelve hours of Summer…rain, that brings a comfortable reviving. A ſight of the Lord in the wilderneſs of Judah, Pſal. 63. when David cannot have Sanctuary-preſence, is good. A prayer of the priſoner, or a groan, or Pſal. 102. 19, 20. teares by the rivers of Babylon, and a praying eye and heart looking out at Daniels window, when all thoſe are baniſhed and exiled captives farre from the Temple, are ſweet: and we are to make uſe of theſe leſſer diſpenſations: though the well be ebbe in a drought, yet here the water is ſweet. Fret not becauſe it's (as Bernard ſaith) rara hora, brevis mora. His viſits are but half-viſits and ſhort, yet they ſpeak whole, rich, and everlaſting mercy; little gold may arle a rich mans inheritance. Ab, I have ſeen ſhowres of influences in plenty, and now feeds me with far off and half-bedewings; did ye uſe them well when ye had them?
2. It ſayes that ſenſe is prouder then faith. Senſe complaines the breathings of the ſpirit are not ſtrong,Senſe is prouder then faith. the wind is not fair: But faith is not content to look through the key-hole, and ſee the half of his face, and is humbler: Ah, may I but hear of him, or kiſs his feet and weep over them, touch but the skirts or the hem of the garments of Chriſt, and it is good. Some muſt be feaſted with the King, taken into his houſe of wine, embraced in his armes, or there is no peace, but fretting: But here faith was commended as great, Matth. 15. who would be well pleaſed with the crums that fall from the table; nay it was humble, and hungry, and yet lively faith, Luke 15. 18, 19. Father; I have ſinned, I am no more worthy to be called thy ſon, make me as one of thy hired ſervants.
3. Is not ſpiritual hunger humble? David had a great room in the houſe, and was a type of the chief cornerſton, and prepared in abundance for the building of the houſe, and was a man according to Gods heart; but when he was baniſhed, ah, how happy was a door keeper in his houſe, Pſal. 84. 3. The room of a ſparrow or a ſwallowneſt beſide his Altar is a Kings inheritance, v. 4. Bleſſed are they that dwell in thy houſe, they will be ſtill praiſing thee, ſaith David, at ſuch a time.
Qu. But are not love-diſpoſitions now under deſertion and the Lords withdrawing, the ſtronger and more powerful in Chriſt?
1. The very withdrawing of Chriſt, as touching his end, is mercy, and requires ſtrong miſſing: Chriſts hard pulling to be away, ſuites ſtrong holding on our part, I will not let thee goe; for there is ſtrength and bones in love to reſiſt a contrary.
2. Diſpoſitions heavenly in the affections, make a huge deal of noiſe and tumult, as here there is pathetick charging to tell Chriſt her love-ſickneſs under deſertion; and it's good when deſires for Chriſt under abſence are ſtrongeſt: that faith humbly and ſubmiſſively waiting on in hope, is ſtronger alſo when it makes leaſt noiſe and tumult; as the deepeſt river without rumbling runs quietly down the banks. But
1. Learn to husband well love-feaſts of nearer and ſweeter preſence; believe for the time to come; pray for the time to come; hear and obſerve for the time to come; lay up love in ſtore for times of ſpiritual ſcarcity: Ah, we waſte diſpenſations of the love of Chriſt, and ſwallow them over without humble believing, and godly watching and fear, and waſte prodigally feaſts of love: we then learn to grow in experimental knowledge, in ſolidity of believing; ſenſe is wanton, and feeds it ſelf, and we neglect faith and the growth thereof.
2.Withdrawings of Chriſt teach to try whether we have abuſed his manifeſtations formerly. Be ſubmiſſive when influences are withdrawn; examine whether they have been abuſed, and if you might not have made five ten, and had a richer ſtock if you had been ſpiritually diligent; and if ſo, mourn for the abuſe of theſe ſhowres; for Paul tells that the Lords working in us to will and to doe, which is ſhowring of influences of grace, is the great teaching argument that lays bands on us to will and to doe: and the Lords teaching David wiſdome in the hidden part, Pſal. 51. 6. which was holy breathings and inſpirations of the ſpirit, to make the letter of the word effectual, is an argument of heightning his ſin of adultery and murther; and he layes bonds on his own heart to improve influences, Pſal. 119. 33 Teach me, O Lord, the way of thy ſtatutes, and I ſhall keep it to the end. Certainly the Lords ſending the firſt and latter rain on his garden of red wine, and watering it every moment, muſt lay bands on his people to be plants of righteouſneſs; and his blowing with the North and South wind of his ſpirit upon his garden requires the duty of the flowing of the ſpices and their thriving; and the ſpirit of the Fathers purging calls for bringing forth of more fruit; and the ſpirits leading requires that we ſhould willingly follow ſuch a guide; and the Spirits teaching requires that we be docile and ſpiritual; and the Spirits convincing, that we bow and yield to his conviction. The Spouſe then under the withdrawing of Chriſt, v. 6. is here put to ſee her poverty, and ſpeak by others her caſe to Chriſt, when ſhe neglected to ſpeak to Chriſt when he was nearer to her then now.
If you find him, tell him.
There is then ſome ſpiritual capacity, without which the daughters of Jeruſalem cannot pray,Except we find Chriſt, we cannot pray. and that is, if they find him not, Chriſt cannot be prayed unto, and if the faith meet not with him as Immanuel. Paul ſaith well, Rom. 10. 13. How ſhall they call on him in whom they have not believed?
2. Can one call on God, or cry to him Abba Father, who never laid hold on him as a Father? Know then that unbelief is an iron door betwixt Chriſt and many who pray, or rather cry to him: for many pray to an unknown Chriſt. Could Jacob wreſtle with an unfound and farre-off God, Hoſ. 12. 4. He wept, and made ſupplication to him: he found him in Bethel, and there he ſpake with us. Can any knock, and neither find the right door, nor 2. know the King and the Lord of the houſe within? ye never went into the Kings chamber, nor to his houſe of wine, and how can ye ſpeak to him?
Obj. 1. You lay much weight on the quality and worth of prayer, when you ſay we muſt firſt find Chriſt, before we can pray to him?
Anſw. Praying muſt have ſome ſpiritual quality in it, ſince it…s a work of the Spirit: for ſpeaking of words is not praying. The legion of devils in the poſſeſſed man, Mat. 8. ſpake words, and made a ſuit to Chriſt, but they prayed not: Davids enemies cry, even to the Lord, Pſal. 18. 41. but pray not.How to judge of the nature of praying. The damned in hell ſpeak words to God, but they blaſpheme and quarrel with holy juſtice, but pray not.
2. The loweſt diſcernable breathing out of a ſigh through the holy Ghoſt, hath as well the nature of prayer, as an eighth part of an ounce of gold partaketh of the nature of gold no leſs then a mountain of gold.
3. The groaning of the Spirit of the Lord is in every praying, and therefore let none be beguiled, who are deſtitute of the Spirit; for no man can ſay that Jeſus is the Lord, but by the holy Ghoſt, 1 Cor. 12. 3. It's not want of charity, nor unneceſſary diſcouraging of any, to ſay a thiſtle is a thiſtle, and not a roſe, a thorn is a thorn, and not a vine-tree. Where the ſpirit of grace joynes no influences of ſaving grace, can you call that ſpeaking to God a work of ſaving grace? It were good men were not permitted to treaſure up pieces of braſs and copper, and ſuffered to dream they have a treaſure of gold.
4. Senſe of deadneſs in prayer oftner ſpeaks the life of prayer; and a godly ſenſe of blindneſs is a large meaſure of ſeeing, John 9. 41.
Obj. 2. Then muſt we not pray till me firſt find Chriſt?
Anſw. Not ſo neither; for praying fitteth for praying: Stirring of the birth brings and increaſeth lively heat;Praying fitteth for praying. better mar praying, eſpecially if you dare not diſſemble, then reſtrain or omit praying.
Obj. 3. I cry, and I am not heard.
Anſw. The godly man may move the ſame doubt, Job 19. 7. Pſal. 22. 2.
2.There are degrees of diſcerning an anſwer. There are degrees of diſcerning an anſwer, and degrees of the Lords opening to the knocking of faith; it were ſit yet Magus prayed more, Acts 8. 22. and that he went about means with more ſenſe of deadneſs.
If you find my beloved.
The Spouſes withdrawing beloved, v. 6. is her beloved. Chriſt is a ſeeking,The real withdrawings of Chriſt make no change of legal intereſts in Chriſt. yet, ſayes ſhe, he is my beloved. The intereſt in Chriſt is moral, or (in a manner) legal; the Father made him ours by free gift, the withdrawing of influences. 2. The ſhining and ſmiling. 3. the ſuſpending of influences needful for the act of feeling is phyſical and real. The Lords outward diſpenſations make no change of 1. Covenant-intereſt, the Covenant is eternal; the Lords abſence from his own is not eternal. Nor is there change in relation of intereſt; no diſtance of miles, no frowning or hiding of his face makes Chriſt leave off to be a husband, a head, a ranſom-payer, a Father.
2. Faith layes hold on right and on propriety. When the heirs poſſeſſion is ſuſpended, and an out-lawed heir, here is an heir; the uſe of the breathings and influences is removed; the mill ſtands and grindeth not, the ground is plowed; yet the ſame Lord and heritor of mill and land remaines. Hang not your rights, writs, and charters upon your ſenſe, or upon the ups and downs of the Lords diſpenſation; nor doth a believers heaven ſtand in the particular out-lettings of the Lords free grace, or his withdrawings, though the more of the Spirit any hath, the more doth their ſpiritual life and being depend upon the operations of grace; as all things that grow and have life depend upon the influences of the Sun and Heaven, trees; and plants,The life of grace depends on influences of grace. and flowers, and herbs, ſuffer a ſort of death by the departure of the Sun from them, and they begin to live again when in the ſpring the Sun moves near toward them; ſo are the out-goings and gracious influences of the Sun of righteouſneſſe to the renewed ones, in whom is the life of Chriſt: for Chriſt keeps in being his own life, and cannot but keep it in being and operation, Rom. 8. 10. And if Chriſt be in you, the body is dead becauſe of ſin: but the ſpirit is life becauſe of righteouſneſs. v. 11. But if the Spirit of him that raiſed up Jeſus from the dead, dwell in you; he that raiſed up Chriſt from the dead, ſhall alſo quicken your mortal bodies by the Spirit that dwelleth in you. See both the life of grace in this life is kept in being by the Spirit; and the life of the body, which ſhall be made ſpiritual in the reſurrection, is reſtored again by the Spirit of Chriſt.
2. Deſerted ſoules under the Lords withdrawing would neither caſt away their confidence, nor be too ſecurely comforted when the Lord withdrawes (to ſpeak to the former) the right in Chriſt is entire.
2.Chriſts right and acts in redeem…ng of us ſtand entire when we are deſerted. The bargain of Redemption. Chriſts act of buying, and dying, and paying a price for his own.
3. The care of the truſt and charge of redeemed ſoules committed to Chriſt.
4. The act of Atonement made by Chriſt, accepted by God, by which juſtice and the law ſtands fully ſatisfied, are all whole and untouched under deſertion: For our obedience is neither in whole nor in part, neither in toto nor in tanto any penny of ſatisfaction to the law, but payed upon another account. All theſe 4. ſtand entire, and the land and ſhore ſail not, and move not, though the green Sailer judgeth ſo, becauſe he and the veſſel are in ſail.
2. Nor is it ſafe to ſleep, and lie and be ſecure, when the Spirit in his flowings withdraws. It ſpeaks ſome out-caſt, or out-lawry; and the child ſhould not be quiet, when he knows the Father is diſpleaſed: nor would Miniſters heal them with all Goſpel and hony, and lay aſide all Law; for what cures help the diſeaſe and the firſt fever, the ſame are good ſome way for the ſecond fever and recidivation.
I am ſick of love.
As Cant. 2. Greek, wounded of love, the Hebrew word imports weakneſs, Judg. 16. 11. If they bind me with ropes, I ſhall be weak as another man.
Hence it implies languiſhing pain,What love-ſickneſs implies. through want of the feeling and enjoying of Chriſts preſence, Cant. 2. 5. Cant. 3. 1, 2, 3. Cant. 3. 6, 8.
2. It implies ſickneſſe and weakening of the perſon, as in Amnons love to his ſiſter Tamar, 2 Sam. 13. 1, 2, 3, 4. It comes from apprehended wrath, and the curſe of the Law, Pſal. 90. 8. Pſal. 32. 3, 4. Pſal. 6. 1. Pſal. 38. 1, 2, 3, 4, &c. Dan. 9. 11. Rom. 7. 24. Iſa. 33. 24. Job 13. 24. Pſal. 77. 7, 8. Pſal. 88. Pſal. 80. 7, 19.
3. It imports the feeling of that pain. The ſecond act of ſickneſſe, Matth. 9. 12. as to the pain through want of feeling and enjoying God. 1. Two things are here.
1. The want of the life, though the believer be ſtill loved, choſen, redeemed, tranſlated from death to life; but the Lord, who can put a check-lock and an iron bar on all our comforts, withdrawes, and lets the Spouſe ſwoon, and ſtayes not the heart with flagons of wine and apples, that is, with the effectual applying of the word of promiſe, by which the heart is eſtabliſhed or ſtrengthened, Jam. 5. 8. Rom. 1. 11. and by which we ſtay and reſt our ſelves upon the word the Lord, 2 Chron. 32. 6, 7, 8. Acts 14. 21, 22.
2. There is here ſuſpending and the want of the conſolations of the Spirit the comforter, which is the other want. Now the Lord hath holy and neceſſary reaſons why he ſuſpends influences to the feeling and knowledge of theſe rich comforts.
1. His holy Soveraignty. Now ſoveraignty never acts ſeparated from infinite wiſedome, when it's moſt abſtract from the object; as in making a world, or not creating any thing; in ordaining of the ſame lump, ſome to be veſſels of honour, and ſome of diſhonour. There is a reaſon of the object, but never a reaſon concludent, or ſo objectively binding and limiting the Lord; but the contradicent, to wit, no created world, no ordaining of ſome to honour and ſome to diſhonour, ſhould be as good. As we ſee in thouſands and millions of poſſible worlds of other men, other Angels, and other creatures which he can create.
2. Infinite wiſedome judges it fitter that old Jacob weep and be not comforted that Joſeph be ſold into Egypt, then be a rejoycing free Patriarch at home; that the man Chriſt lie before him with tears and ſtrong cries, then that it be otherwiſe.
3. To infinite wiſedom it is clear, that a creature and a ſinful creature cannot ſo meaſure out ſenſe and comfort as the only wiſe God; as it is not ſo fit all the members of the houſe, ſervants, children, ſtrangers ſhould be their own ſtewards of the bread, wine, and dainties of the houſe, ſpices, ointments, myrrhe, aloes, and caſſia, as that there ſhould be one wiſe and faithful ſervant over the family, that all and every one hand over head run not to the heap.Withdrawing of comforts come from wiſe and holy reaſons in God. Therefore is the Lord to be adored in his wiſedome, as much in withdrawing influences of ſenſe and comforts, as in beſtowing them: Judge if all the fatherleſs infants, and pupils, and minors of the earth were left to be fathers and tutors to themſelves, how would it be with their inheritances? If all the ſick on earth were their own only Phyſicians, whether old or young, ſhould it not be ill with the health of many? Some cures are worſe then the diſeaſes: there is a ſickly and unnatural thirſt on ſome perſons ſick of a feaver;The wiſedome of Gods appointing that we depend on him. it would be ill with them if either abundance of wine, or a fountain of water were at their bed-ſide: the choiſe and elective faculty of the ſick mans mind, is often as ſick as his body. Let me not then be my own comforter, but let the Spirit of infinite wiſedome enjoy his own office, and be the other comforter, whom the Father ſends in Chriſts name.
Q. May not ſuch as are ſick of love pray for ſenſe and comfort?
Anſw. How we may pray for comforts.There are ſome relative mercies that the Saints may pray for; and if they be denied, praiſe and bleſſe the Lord for the denial of them; becauſe we often pray for ſenſe, comfort, full aſſurance, not as they are acts of gracious duties (which were good) but as they are taking and alluring rewards and wages before we doe our work.
Q. How we may deprecate languiſhing pain in love-ſickneſs.2. Is not languiſhing pain in love-ſickneſs after Chriſt an evil to be prayed againſt?
Anſw. No queſtion we may pray againſt ſwooning and fainting of the life of God, and may pray for the contrary comfort, but with ſubmiſſion to infinite wiſedom. Some diſeaſes are ſo diſeaſes, as ſome fluxes and ſome fevers, as they are alſo medicinal helps of health, and healthy and lively diſeaſes. The Lord, and nature under the Lord, gives excellent medicine: who knows but Hezekiah's running botch, which was otherwiſe deadly, was a natural help to his fifteen yeares health and life which followed? Look not on the holy Lord when he is acting as a Phyſitian, as if he were acting as a Judge. Want with good will the ſenſe and comfort that the Lord would have you want in his infinite wiſedome.
Obj. But whatever we pray for, we are to pray for it with ſubmiſſion, and a reſerve to holy ſoveraignty, as well as we are to pray for ſenſe and comfort?
Anſw. It is a doubt and a great one, whether with alike ſubmiſſion we are to pray for that which is bonum honeſtum, and a gracious duty, as we are to pray for bonum jucundum, that which is pleaſant, or the reward of a duty: Hence the queſtion, Whether it be lawful to pray for ſaving influences of grace, and how far, whether conditionally or abſolutely? Hence the firſt Aſſertion.
Aſſert. 1. Whatever the clay ſuites from the potter, it ſhould be ſuited,
1. With that general ſubmiſſion, or rather ſubjection, which all creatures as creatures owe to their Creator:How we may pray for gracious influences. Hence the clay cannot contradict the potter, though but a ſinful man, and ſay, why haſt thou made me thus? Rom. 9. 20.
2. A negative ſubmiſſion is far required, as the contrary, to wit, a chiding and contending with the Lord in any caſe, whether he give or deny influences, is unlawful; it's ſin to reply on the contrary to judge or misjudge God, v. 20.foreign Iſa. 45. 9. Woe to him that ſtrives with his Maker. See the word in the Hebrew.
Aſſert. 2. It is moſt lawful to ſeek influences of grace for duties at all times.
1. The Saints doe pray for influences, Pſalm 119. 25. Quicken me according to thy word. 27. Make me underſtand the way of thy precepts. 29. Grant me thy law graciouſly. 33. Teach me, O Lord, the way of thy ſtatutes. 35. Make me to goe in the paths of thy commandements. Cant. 1. 4. Draw me.
2. We may pray that God would withdraw his influences from ſinful actings, Pſalm 119. 29. Remove from me the way of lying. Pſalm 141. 4. Incline not my heart to any evil thing, to practice wicked works with men that work iniquity. Matth. 6. 13. Lead us not into temptation.
3. Influences to will and to doe are promiſed in the covenant of grace, Deut. 30. 6. Jer. 32. 39, 40. Ezek. 36. 27. and ſo doth Chriſt promiſe the Spirit and his teaching, John 14. 26. convincing, John 16. 7. guiding, v. 13. Then we may ſuit from God what he promiſes to give.
4. Our will is to be conform to the holy will of God in his law, Rom. 12. 2. 1 Theſſ. 4. 3. 1 Pet. 2. 5. Then may we ſeek neceſſary helps for theſe actings.
5. Chriſt commends praying for the Spirit, Luke 11. 13. Matth. 6. 9. John 16. 23. and James is clear in it, Jam. 16. 6. and therefore he commands alſo praying for the ſaving operations of the Spirit and his influences.
Aſſert. A two-fold contradicting of the Lords will.3. There is a two-fold contradicting of the Lords will. One by way of replying, ſtriving and challenging the Lord as doing unequally. This is condemned in the cited places, Rom. 9. 10. Iſa. 45. 9. There is another humble contradicting in the woman of Canaan, Matth. 15. 26, 27. In wreſtling Jacob, when the Lord ſayes, Let me goe, Gen. 32. 26. In Moſes interceding, Exod. 32. 10, 11, 12. Yea when Chriſt commands the diſciples to watch, and in order to watching citeth the Prophecie of Zechariah, c. 13. who foretold that the flock ſhould be ſcattered, and that they ſhould ſinfully forſake and deny their Maſter; he alſo charges them to contradict that permiſſive will and decree of God by which it was ordained that the Lord ſhall withdraw his influences from Peter and the reſt of the diſciples, that their ſinful weakneſſe might appear, therefore ſuppoſe the Lord ſay it's my decree and will to deny influences of grace to us in ſuch particular actings, it's the Lords mind that we ſhould humbly contradict that holy will and deſire, and pray in the contrary: nor can the Lord command the reaſonable creature to will, or not to deſire ſaving grace; for ſo the holy Lord ſhould command ſin: yea to deſire and pray for grace is our duty commanded in the Law, and by Chriſt, Matth. 6. 12, 13. Luke 11. 13. even when we pray that the Lords name may be hallowed, his kingdome come, and his will to be done by us and others cheerfully, Matth. 6. 9, 10, 11, 12. we deſire to be kept from ſin, and to have grace in all things to obey the Lord, though we know that he denies his ſaving influences to us and to many others.
Aſſert. 4. With this holy contradicting of the Lord will, is conjoyned an humble ſubmitting to the Lords denying of ſaving influences, without a ſinful counter-working of his holy will now revealed, or without charging folly or unequal dealing upon the Lord. For,
1. His own grace is his own grace, and he is free of all debt and obligation to give gracious influences to Angels or men; as alſo grace to uſe the meaſure of grace given, is rather to be ſought then a large meaſure.
2. There is in love-ſickneſſe for Chriſt a weakneſs of the ſoul,A love-ſickneſs from the want of Chriſt. and a fainting for the want of Chriſt; and this may come from the apprehended curſe and anger of God for ſin, which is a diſeaſe after converſion that the child of God may be ſick of. So David, Pſal. 6. 1. Lord rebuke me not in thine anger. Pſal. 38. 2. Thine arrows ſtick faſt in me, thine hand preſſeth me ſore. 3. There is no ſoundneſs in my fleſh becauſe of thine anger, neither is there any reſt in my bones becauſe of my ſin. 4. For mine iniquities are gone over mine head: as a heavy burthen they are too heavy for me. Pſalm 90. 7. We are conſumed by thine anger, and by thy wrath we are troubled; thou haſt ſet our iniquities before thee; our ſecret ſins in the light of thy countenance. Therefore that Rom. 8. 14. For ye have not received the Spirit of bondage again to fear, is all one with this, we ought not to receive it, or we have not received the habit, but are and may be under the temptation and actual aſſaults of that ſpirit of law-bondage. Now in this ſickneſs in the renewed ſoul, this is wrong, that the conſcience goes back to its old priſon,As touching pardon we have peace with God jure & de facto, but as touching the blot and indwelling of ſin, we ought not to have peace with ſin or with our ſelves, as under that blot. and comes again under the ſpirit of bondage: for Chriſt having made our peace by the blood of attonement on the Croſs, there is ground of peace with God, as touching the Law-debt of ſin; otherwiſe we fail againſt the ſufficiency of the paid ranſome: but as touching the blot of ſin, we are never to have peace that way, and ſo it is good that the ſoul is troubled that way; and that the world is whole and needs not the Phyſitian Chriſt, is the death of the world and a worſe diſeaſe.
Hence the third; it's alſo good that the ſoul is pained for the want of righteouſneſs; thoſe ingredients make love-ſickneſs a ſpiritual diſpoſition for Chriſt.
1. That the ſoul is ſick and pained for the want of ſaving influences.
2.Ingredients of love-ſickneſs. It is pained with a ſpiritual burden; a carnal man cannot be pained with a ſpiritual burden, no more then a horſe or an Elephant can be ſad for the want of a reaſonable ſoul, or a ſucking child weep becauſe he hath not learning, and the knowledge of a Philoſopher.
3. Sickneſs is a pain and diſtemper through want of health, and argues a conſtitution of life, and this ſickneſs is a fainting and weakneſs of the ſoul for the want of Chriſt, he being the health and life of the ſoul; and that ſpeaks an excellent ſoul-conſtitution, that the ſoul lives, breathes, enjoys its beſt being of life, and the moſt vigorous and ſtrong life in Chriſt, and when Chriſt is away in his ſweeteſt operations of felt love and intimate embracings, flamings and out-lettings of free grace, the ſoul is deadly ſick, and there is no cool for this fever but the ſhining and lovely ſpeaking of the Phyſitian Chriſt: love hath killed ſome becauſe they could not enjoy the party loved. Elies daughter in Law not only is ſick, but died becauſe the glory was departed.
4. The fits of this Ague are ſtrongeſt when the Lord is away; cold paineth moſt in the abſence of heat; ſickneſs in the want of eaſe and life: hence ſeeking him whom the ſoul loves in all means, and ſeeking him with care, Saw ye him (O watchmen) whom my ſoul loveth? So there is panting, as is in ſickmen, or chaſed wild beaſts dying a thirſt; the fleſh and the ſen…ble ſoul crying out for the living God. Pſalm 42. 1, 2. My ſoul longeth, yea even fainteth for the courts of the Lord. In this love-ſickneſs fainting and ſwooning are neer to dying: the moiſture turned into the drouth of Summer: leanneſs of body ſpeaks ſickneſs; My heart and my fleſh cry out for the living God; when the pain of the ſtone, and childbirth pain put ſome to ſhouting the ſickneſs muſt be vehement; ſhouting and crying out of pain, O pain of pains, I want Jeſus Chriſt, my ſoul is away; this cauſeth ſpiritual diſtempers and doubts; this ſickneſs keepeth the ſick perſon waking; there is no ſleep, there is no rejoycing: The woman cannot ſleep, but riſeth early in the morning, and weeps on Angels and men, John 20. 1, 12, 13. Ah, they have taken away my Lord, and I know not where they have laid him. It was a branch of this ſickneſs in the man Chriſt, though of a far other kind, feeling God to forſake him, he with tears and ſtrong cries bemoans himſelf to God.
It's a wicked diſpoſition 1. to think we ſhall do well enough without influences, and the breathing of the Spirit. David is in the miſt, and miſſes the way when he prays in his blindneſs, Lord, lead me; and miſſes life and ſome degrees of it, when he prays ſo often for quickning: the Artificer that wants his tools and inſtruments can work none.
2.The pain of love-ſickneſs. When a ſoul can live contentedly and joyfully and wants God, and lives fat and rejoycingly 60. or 70. years without Chriſt, and never miſſed Chriſt; how few know this ſickneſs? Eſpecially 1. The pain of hunger and thirſt which is deſtructive to life; the fruitful earths diſeaſe and pain in a manner is want of rain and long drouth; as Pſal. 63. 2. Pſal. 14. 4, 6. Lam. 2. 20. this plague brings forth overwhelming of ſpirit, ſtretching out of the hands when one is a dying and cannot ſpeak, the eating of young children; the hinde for drouth and want of graſs calves in the field, and forſakes her young ones, Jer. 14. 5. Few are put to ſhifts of all ſorts for want of Chriſt. 2. Few know the ſorrow and ſadneſs of an abſent husband: every wind is bleſſed in the wifes thought that blows where he is; every ſhip that is thought to carry him home is a ſhip of deſire; the earth is loved that he walks on; the houſe bleſſed that he lodges in; and when the husband is dead, what mourning does the wife of youth make over his grave? Ah, few know heart-breaking and ſorrow becauſe Chriſt is gone;The righting of the complaining of the damned. this were a holy moral happineſs in the damned in hell, if their ſorrow for being baniſhed and puniſhed with everlaſting deſtruction from the preſence of the Lord, and from the glory of his power, 2 Theſſ. 1. 9. were for the want of the ſaving preſence of Chriſt, which makes holy as well as happy. 3. Impatiency of deſire is paining, how long ſhall the Lord hide his face? when ſhall I ſee him? come, even ſo come; there is much paining impatience in that prayer for the marriage day in ſuch as long for his appearance, Cant. 8. 14. Make haſte my beloved, and be thou like to a Roe, or a young Hart upon the mountains of ſpices. So as the ſong began with deſire of Chriſts firſt coming to kiſs her with the kiſſes of his mouth, in Chriſts more bright appearance in the Goſpel, preached by himſelf in the fleſh, and his Servants the Apoſtles, Paſtors, and Teachers; ſo it endeth with a ſtrong deſire of his ſecond coming, that he would come with ſpeed, as the young harts, which flee for ſuccour to the mountains where ſpices grow, Cant. 2. 17. as there are divers words expreſſing this impatient deſire, every hour ſeeming a day, and every day a year to love-ſickneſs, longing for that day the dawning whereof is the eternal celebrating of the ſolemn marriage betwixt Chriſt and the Bride the Lambs wife without parting for ever, Rev. 22. 12. Behold I come quickly. 17. And the Spirit and the Bride ſay, Come. And let him that heareth, ſay, Come. And v. 20. Surely I come quickly, Amen: even ſo come, Lord Jeſus. Theſe five comes ſpeak loves deſire upon the Bridegrooms ſide, and upon the Brides ſide in love-ſickneſs.
1. How ſweet is it when pain it ſelf makes prayers to Chriſt? and want ſpeaks to riches, death and deadneſs to him who is the reſurrection and the life.
2. Yet ſenſe alone ſpeaking often miſtakes and chides, yea, impatient ſenſe, miſtaking the wiſe and holy diſpenſation of God; for Chriſts abſence is wiſe, but not unkind and void of love; he does not ever abſent himſelf becauſe he is angry, or hates ſuch from whom he withdraws his influences,Saith above ſenſe. but to increaſe hunger and lively deſire.
And 3. Holy miſſing of Chriſt.
2. Careful ſeeking, Cant. 3. 1, 2, 3, 4. Cant. 5. 6, 7, 8.
And 3. Strong deſires of love-ſickneſs are more ſolid and edifying graces then feeling, ſenſe, and comfort of his preſence as we uſe them; and theſe are often ſtronger when Chriſt is abſent then preſent, and ſo the influences of the ſpirit that accompany miſſing of Chriſt.
2. Seeking of him.
3. And impatient longing for him are more uſeful then influences that accompanies ſenſe. See how lively they are in David when he wants Sanctuary-preſence, Pſal. 42. 1, 2. Pſal. 63. 1, 2. Pſal. 84. 1, 2, 3, 4. In the Spouſe, Cant. 3. 1, 2, 3, 4. Cant. 5. 6, 7, 8. compared with v. 10, 11, 12, 13, &c. Senſe never brings forth ſuch a love-ſong, ſo highly extolling Chriſt, as faith under abſence.
3. Strong believing and reſting upon the promiſes when the Lord hides himſelf under love-ſickneſs and apprehended wrath, fetch ſweeter influences then ſenſe of preſence: as may be clear in the godly, who 1. move queſtions, yet ſo as love and faith encline moſt to the edifying concluſion, and to faiths ſide rather then to the judgement of ſenſe.Faith with ſtronger influences then ordinary controlleth ſenſe under deſertions. Pſalm 71. 7. Will the Lord caſt off for ever? faith under a cloud believeth he will not caſt off for ever: and will he be favourable no more? 8. Is his mercy clean gone for ever? doth his promiſe fail for evermore? 9. Hath God forgotton to be gracious? hath he in anger ſhut up his tender mercies? In theſe queſtions the fleſh and unbelieving ſenſe have a great hand; the queſtion in ſenſe includes this, Is the Lord the Lord? and pure faith never moves ſuch a queſtion as that, but the aim and ſcope of faith is to beat down ſuch queſtions; and the ſenſe of faith in theſe is, the Lord hath not caſt off for ever; the Lord will not leave off to be gracious for ever and ever; his mercy is not clean gone; his promiſe and covenant is everlaſting, and fails not.
2. Under the ſenſe of wrath, faith eying the nature of God revealed in his word corrects ſenſe. Lam. 3. 8. When I cry and ſhout he ſhutteth out my prayers. Ah, no, v. 25. The Lord is good to them that wait for him, to the ſoul that ſeeketh him: that is a harbour in place of a rock. 2. He was unto me as a Bear lying in wait, and as a Lion in ſecret places. Ah, not ſo. v. 24. The Lord is my portion, ſaith my ſoul, therefore I will hope in him. Theſe are ſtrong and edifying influences of grace under abſence.
9. What is thy beloved more then another beloved? This is not the ſpeech of enemies, for they diſcern her to be the faireſt among women, and ſee heavenly beauty and grace in the Spouſe.
2. They are daughters of Jeruſalem, profeſſors, that ſeek the beloved with her, c. 6. v. 1. yet they are leſs ſpiritual, and more carnal then the Spouſe.
For 1. They perceive her in a paſſion, and they meet her with a ſort of paſſion, What is your Beloved? whereof is your Chriſt made of more then ours? either enemies or believers, in ſo far as they are carnal or apt to miſtake a ſpiritual ſtate; ſo muſt the world ſay of Noah, who was juſt in his time,The Idol of moderation is an enemy to true zeal. ſure the world thought him too juſt; he'll build an Ark, and he'll have all the world to be drowned but himſelf and his houſe. Hence Jeroboams word, 1 Kings 12. 28. It is too much for you to go up to Jeruſalem. Why? and the Lord commanded them; doth God command too much? is the Lord too ſtrict? So Satan, Gen. 3. 1. yea, hath God ſaid ye ſhall not eat of every tree of the garden? that is a ſtrict Law-giver who laies bands on your eating of fruit which he hath created to be eaten. The believing diſciples, Matth. 15. 23. Send her away foreign, ſhe cries and troubles us with her prayers. Were there not ſome godly who might think Daniel needed not cry his prayers out at his window? he might pray and not blow a trumpet? There is an Idol called diſcretion and moderation, pray, profeſs Chriſt leiſurely, we think to be ſaved and come to heaven as well as you. O what preciſe lips were Davids! I will not name Baal with my lips, Pſal. 16. 4. It's too great Moroſity for Moſes to ſay to a King Not a hoof ſhall bide in Egypt. What matter of cowes, if the Church of God be brought out of the houſe of bondage? what if there were not one Iſraelites four-footed beaſt breathing on earth, ſo the Church live?
And 1. Men that find fault with too much zeal, and cry, moderation, look to that; walk foreign, Eph. 5. 15. ſtrictly, preciſely, numbring all your foot-ſteps; then ſhall we be called heady, preciſe, fools. Nay, walk as wiſe men, not as fools.
2. Moderate profeſſors ſtint themſelves, this Ile do, and no more; it ſhall do my buſineſs. Ah, ſpeak of influences of grace, the ebbing and flowing of ſpirits, the breathings of Chriſt, the Kings chambers, the houſe of wine; theſe are imaginations: preach fundamentals, faith and repentance, what ſhould more? ſuch truths as are beyond fundamentals are not neceſſary, obliterate them out of the Scripture; that eight ſouls were ſaved in the Ark ſure it is not fundamental, many are ſaved who know it not; yet if any ſay its not neceſſary neceſſitate praecepti, he is like a man who pulls off the covering off the houſe, and ſaith, what aileth you? I touch not any foundation-ſtone of the houſe; I hurt not the building.
What is thy Beloved?
All profeſſors ſee not with one meaſure of light: the Spouſe is a wonder to many profeſſors not ſo acquainted with Chriſt; ſome are led to heaven through much love-ſickneſs and pain, and others with ſtronger influences of grace upon the ſoul then others; it rebukes ſuch as are cenſorious and uncharitable to others, becauſe they have not thronged through the ſame needle-eye with themſelves.
Ah! 1. How many caſt we out that Chriſt receives in? Rom. 14. 3. Luke 7. 39.
2. We look to what men have not, and not to what they have, and conſider not what God may give them, Matth. 19. 30.
3. Some ſee no good in Chriſt, no good in John Baptiſt, Luke 15. 1. Matth. 11. 18, 19. Can any good come out of Nazareth? no prophet ariſeth from Galilee.
4. We pity the ſick though our enemy, and extend not compaſſion to the ſinner erring, though the ſon of the ſame father.
5. We ſee the ſpot in the face, the crook in the noſe, but our own unſeen boyls we overlook.
6.Spiritual ſavourineſs active and paſſive. We ſee not the ſecret good in ſome, and their ſincerity which is dear to Chriſt, Luke 21. 3. Luke 7. 44, 45, 46. God hath ſo ordered, that the infirmities of ſome of his children are ever viſible in the ſtreets.
O faireſt among women.
Here the character of this heavenly diſpoſition of love-ſickneſs, which is called ſavourineſs, the Spouſe ſavours of the Spirit, and ſpeaks like one ſick of love, and the daughters of Jeruſalem ſmell this ſavour, and look on her as the faireſt among women. There is a ſavourineſs of grace paſſive, whereby words and behaviour caſt a ſmell whether the children of God will or not; and an active ſavourineſs by which thoſe who have any thing of Chriſt can ſmell the ſavourineſs of grace in others.
Now a word of this ſavourineſs as it is in the head,Savourineſs in Chriſt, in his Spouſe, in ſingle members. in Chriſt, the cauſe and fountain. 2. In the Spouſe. 3. In the ſingle members. The ſweet ſmell of the fountain, ſuppoſe a well of roſe-water, is the cauſe of the ſweet ſmell that is in the ſtreams.
1. There is dwelling in him all the fulneſs of the Godhead bodily. John 1. 44. we beheld his glory as the glory of the only begotten Son of the Father.
2. What a ſavoury lump and maſs of grace muſt the man Chriſt be, who is the publick channel of grace? through him the ſavoury waters of the Sanctuary, and the river of joy doth water all the indwellings of the City of God, Pſalm 46.
3. Chriſt, God-man, is anointed with the oyl of gladneſs above his fellows, Pſalm 45. 7. without meaſure, John 3. 34. The fulneſs of anointing is upon him, Iſa. 61. 1. Luke 4. 18. His name is as a precious oyntment poured out, Cant. 1. 3. And the ſavour of the knowledge of his name in the preached Goſpel is ſweet, and ſavours out heaven and life eternal, 2 Cor. 2. 14, 15, 16. and the fulneſs of grace in him, John 1. 16. out of which we all receive, John 1. 16. makes him more, nor ſavoury, and natural men wonder at the gracious words that proceed out of his mouth, Luke 4. 22. and enemies ſee ſome of the anointing and ſhining of God in him; never man ſpake like him, never man did like him, never man lived like him, never man died like him: would we come neerer to Chriſt by faith and love, we ſhould ſmell more of Chriſt. O what a ſavour hath his birth, his life, his precious oyntments, his death, his reſurrection? he is all ſavoury, Cant. 1. 3. Pſal. 45. 7, 8. Cant. 5. 13. his lips, like lillies, dropping ſweet ſmelling myrrhe. 2 Cor. 2. 15, 16. His word a ſweet ſavour of life; His countenance is as Lebanon, Cant. 5. 15. O what perfume is in his death, the ſmell of Lebanon is delicious.
2. There is much ſavourineſs in the Spouſe, Cant. 3. 6. to the wondering of many. Who is this that cometh out of the wilderneſs like pillars of ſmoak, perfumed with myrrhe and frankincenſe, with all powders of the Merchants? Cant. 4. 10. the ſmell of her oyntments is better then all ſpices. v. 11. The ſmell of thy garments is like the ſmell of Lebanon. Now Lebanon was a field where grew odoriferous trees, roſes, ſweet ſmelling ſpices, and herbs in abundance.
3. Every particular profeſſor hath received ſweet ſmelling anointing, 1 John 2. 20, 27. of the Spirit; and they that are after the Spirit ſavour of the Spirit, Rom. 8. 5.
1. Ʋſe. If the ſavourineſs of love-ſickneſs be in any, they ſhall uſe means for it; bring the ſoul under the influences of the ſun of righteouſneſs, for the ſun-beams draw out ſweet ſavours, and the actings of love-ſickneſs out of the habit of grace; ſuch ſmell as myrrhe and roſes, and odoriferous herbs and flowers, and they have within, ſuch comes out; ye cannot draw out ſweet ſmells out of a dead carrion; ſome plague themſelves with the Goſpel, and the Goſpel plagued them: Satans influences for hating of Chriſt, loathing of the Goſpel, perſecuting the godly, are mighty.
2. To thruſt the heart by acts of love upon Chriſt encreaſes love; to lay him between the breaſt as a bundle of myrrhe all the night, begets more love-ſickneſs for him.
3. Much praying changes the countenance of Chriſt and of his; Jude 20. building up your ſelves in the moſt holy faith, praying in the holy Ghoſt. Much praying mnſt be much edifying of our ſelves in the faith.
4. Know the ſtink and corrupt breath of many profeſſors, rotten words, corrupt ſects ſpeak diſgracefully of Chriſt, as of the man crucified at Jeruſalem, of the holy Scriptures at of Ink-forms; their throat is an open ſepulchre. O the dead bones and the rotten ſmell in the heart which come out in words and actions.