THE NATIVITY OF CHRIST.

  

CELEBRATED BY ANGELS. LUKE 2: 13, 14.

And suddenly there was with the angel a multitude of that heavenly host praising GOD, and saying,

Glory to God in the highest, and on earth peace, good-will towards men.

 

 

 

 THE words arc few and pregnant; very precious, having much excellency in a little quantity. The heavens never opened but to great purpose. When God opens his mouth, it is for some special end; and when the angels appeared, it was upon some extraordinary occasion. This was the most glorious appearance that ever was, setting aside that which was at CHRIST's baptism; when all the Trinity appeared; when the heavens opened, and the Father spoke, and the Holy Ghost descended in the likeness of a dove, upon the head of CHRIST. But there was never such an appearance of angels as at this time; and there was great cause. For there was never such a ground for it, whether we regard the matter itself, the incarnation of CHRIST,—such a thing as never was from the beginning of the world, nor ever shall be in this world; for God took man's nature on him, the Creator became a creature: or whether we regard the benefit that comes to us thereby; for CHRIST by this means brings God and man together since the fall.

 

 CHRIST is the accomplishment of all the prophecies, of all the promises; they were made in him and for him; therefore he was the expectation of the gentiles. Before he was born, he was revealed by degrees: first, generally, that he should he " the Seed of the woman;" then more particularly to Abraham, that he should be his seed; then he is limited to one tribe, Judah, that he should come of that; then to one family, the house of David; and then more particularly it was foretold, "a virgin shall conceive and bear a Son;" then the place is pointed out, Bethlehem; at last, when he came, John the Baptist pointed him out with the finger, " Behold the Lamb of GOD, which taketh away the sins of the world." Even as after midnight the sun grows up by little and little, till his beams strike forth in the morning, and after appear in glory; so it was with the " Sun of Righteousness;" as he came nearer, so he discovered himself more gloriously by degrees, till he was born indeed; and then you see a multitude of angels celebrate his nativity.

 

 Now, as before his birth he was revealed by degrees, so, after his incarnation, he was revealed to all sorts; to the old, in Simeon; to women, in Anna, a prophetess; to wise men, and to simple shepherds; to all ranks of men. And to whomsoever the incarnation of CHRIST was revealed, they all entertained it with joy. The angels sang and praised God; Simeon was content then to die; Zacharias breaks forth, "Blessed be the God of Israel, for he has visited and redeemed his people;" and the shepherds went away rejoicing. And although CHRIST lay in the manger, yet there were some circumstances that sheaved the greatness of his person: the wise men came and adored him, and an host of angels praised him.

 

In the former part of these words we may consider, 1. The apparition of angels. 2. To whom they appeared, poor shepherds. And, 3. The end of their appearing; to celebrate CHRIST's birth Now in that the angels appeared to poor simple shepherds, rather than to great and honorable men, we may learn, that God w'ill confound the pride of men,- that set so much by that which God so little respects And in that the angels appeared to them in the midst of their business, " as they were keeping watch over their flock by night," we may observe, that God's people, (as Moses, and others,) have had the sweetest intercourse with God in their affiairs. We many times meet with comfort in our callings, that otherwise we should never have. And in that they appeared to them in the night, We may learn, that God discovers himself in the night of affliction. Our sweetest and strongest comforts are in our greatest miseries. God's children find light in darkness; nay, God brings light out of darkness itself.

 

 Now, this glorious apparition to the poor shepherds, as it served to confirm their faith then, so in them it serves to confirm ours now; for if one or two witnesses con-firm a thing, what shall a multitude do If one or two men confirm a truth, much more an host of heavenly angels. Therefore it is base infidelity to call this in question, that is confirmed by a multitude of angels. Again, such an apparition must needs be an unspeakable comfort to these poor men in their low condition. From whence we may observe by the way, that as for one Christian to confirm and comfort another in the ways of religion is the work of an angel, so for one man to discourage another is the work of a devil. I shall acid no more here concerning the apparition, nor the persons to whom it was made, but proceed to the end of the angels' appearing, which was to celebrate the birth of CHRIST. And here we will consider, first, the celebration itself: "There was a multitude of the heavenly host praising God." The word translated praising, signifies also singing. It implies praise expressed in singing. The angels were joyful at the birth of CHRIST their Lord. Joy is no way better ex-pressed than in praising God; and it is a pity that such a sweet affection as joy should run in any other stream. God has planted this affection in the creature, and it is fit he should reap the fruit of his own garden.

 

 We will next consider the matter of their celebration and gratulation, which was this: " Glory to God in the highest; on earth peace, good will towards men." First, the angels begin with the chief end of all, the glory of God; it is God's end, it was the angels' end, and it should be ours too. " Glory to God on high." Then they wish the chief good of all; that whereby we are fitted for this end, peace. God cannot be glorified on earth, unless there be peace wrought: for man else conceives God as an enemy. By this peace we are fitted to glorify God. If we find reconciliation with God through JESUS CHRIST, then the sense of God's love in the work of reconciliation will inflame our hearts to glorify God; therefore, next to the glory of GOD, they wish "peace on earth." Then, thirdly, here is the ground of all happiness, from whence this peace comes, from God's good will, from his good pleasure, " good will towards men." So, if we go back again, the good will and pleasure of God is the cause and ground of peace in CHRIST.; and peace in CHRIST puts us into a condition, and stirs us up to glorify God. To begin with the first,

 

 

 

Glory to God in the highest.

 

 

 

 The angels, those blessed spirits, begin with that which is the end of all. God's. end, in all things, is his own glo ry: he path none above himself, whose glory to aim at. And the angels wish, Glory to God in the highest heavens., That is the place where his majesty most appears: and indeed the is more glorified there than any where in the world. Many there are who do not glorify God at all here on earth. Many there are whose whole life is nothing but a dishonoring of God. The best, in some sense, cannot perfectly glorify God till they are iii heaven: and yet, in some sort, we may glorify God more on earth than in heaven. It may seem a paradox, but it is true. Here upon earth we glorify God in the midst of enemies. He path no enemies in heaven; there all are of one spirit. Here upon earth we live not only among devils, but men led with the spirit of the devil, where God is dishonored; and if here we take God's side, and stand for God's cause, we, in some sort, honor God more here than we are capable to do in heaven, where there is no opposition.

 

 God is always glorious; but, alas! few have eyes to sec it. But I take glory here for the excellency and eminency of the goodness and greatness of GOD, discovered and taken notice of. In the former part of the chapter, light is called the "glory of the Lord." Light is a glorious creature; nothing expresseth glory so much as that; it carries its evidence in itself; it discovers all other things, and itself too. So excellency and eminency will discover itself to those that have eyes to see it; and being manifested and taken notice of, is glory.

 

 In that the angels begin with the glory of GOD, I might speak of this doctrine, that " the glory of GOD, the setting forth of the excellencies and eminencies of the Lord should he the end of our lives, the one thing we should aim at." The angels here begin with it, and we begin with it in the Lord's Prayer, " Hallowed be thy name!" But this being a general point, I will pass it by, and come to the particular, in which it will more comfortably appear; as this glory shines in CHRIST, in the incarnation of CHRIST, there is matter of glorifying GOD, both to angels and men.

 

 I take the incarnation of CHRIST as a foundation of all the other good we have by CHRIST. Glory to God on high, now CHRIST is born; why Only that he is born No; but by reason of this incarnation, there is a union of the two natures, God and man; so that by the incarnation now CHRIST is man, and a holy man; the human nature in CHRIST is pure and holy, being sanctified by the Spirit and united to God. Now CHRIST being not only man, but pure man, and God-man, hence it is that he comes to be qualified for all that he did and suffered after; it was from hence that they had their worth. Well, then, the incarnation of CHRIST, together with the benefits thereof, such as redemption, adoption, and whatever else we gain thereby, is that wherein God will show his glory most. The glory and excellency of God does most shine in his love and mercy in CHRIST. Every excellency of God has its proper place or theatre, where it is seen: as his power in the creation; his wisdom in his providence; his justice in hell; his majesty in heaven; but his bowels of tender mercy do most of all appear in his church, among his people; to whom he shows the excellency of his goodness in the incarnation of CHRIST, and the benefits we have by it.

 

 Many are the attributes and excellencies of God that shine in CHRIST; as, his truth: " All the promises of God are yea and amen in CHRIST;" in him there is an accomplishment of all the promises. His wisdom, in that he could reconcile justice and mercy, by joining two natures together; that he could join two attributes seeming contrary, justice and mercy. To reconcile man, by reconciling justice and mercy; and by such an excellent way as that God should become marl; to reconcile justice and mercy by such a Person as should satisfy justice, and give way to mercy, that is, by CHRIST; this was great wisdom. He became our Surety, who is God as well as man. If no creature can satisfy GOD, God can. The second Person in the Trinity took our nature, and died for us. God must be satisfied; and when no creature in heaven or earth can do it, his own Son must. Here was the glory of his justice. But the main of all is, his mercy and goodness, which set him on work to contrive this great work of redemption, by the incarnation and death of CHRIST; his infinitely rich, glorious, abundant mercy,—that is the main thing wherein God is glorious now in CHRIST.

 

 There are no words, large enough to set out the goodness and mercy of God in JESUS CHRIST. Therefore I will only speak of this attribute because this has the pre-eminence among all the others. For after the fall, man being miserable and sinful, what attribute can exalt itself

 

but mercy to misery, and grace to sinful man, in pardoning his sin Considering in what state man stood after he had transgressed, there was no other attribute could exalt itself but grace and mercy, to triumph over misery and sin. Therefore, Glory to God in the highest heavens, especially for his free grace and mercy in CHRIST.

 

 Now then reflect. Does the grace, and love, and mercy of GOD, appear, and spew themselves in JESUS CHRIST I beseech you, then, let us remember it, especially in the greatest extremities, for it answers all objections, the greatest and strongest that can be made. The sinner will object, "My sins are great, of long continuance and of a deep dye." Look then upon God in CHRIST, and consider his end in the incarnation of CHRIST; it was that his mercy should be exalted, and triumph over all men's unworthiness. The greater thy sins are, the greater will be the glory of his mercy in forgiving thee; and that is it God seeks for now, to be glorious in his mercy. Again, thy heart tells thee, that if there be any mercy spewed to such a wretch as you art, it must be no ordinary mercy. It is true, God's mercy is no ordinary thing; of all attributes, he will triumph in that_ The glory of his mercy is, that he seeks to have of men, by the redemption wrought by CHRIST, above all things whatsoever. What! wouldst you have infinite mercy You have it in CHRIST. Perhaps thy sins have abounded. God's grace abounds much more. It may be thy sins are as mountains. God's grace is as the ocean to cover those mountains. "But is it possible for God to forgive such a wretched sinner as I, who have been a blasphemer, an adulterer, a Sabbath-breaker, a covetous, unjust person, who have every way broken all the laws of God" It were not with men: But, says GOD, " My thoughts are not as your thoughts:" my thoughts are as far above your's as the heavens are above the earth. There-fore bound not the infinite mercy of God with thy narrow thoughts, but let it have its scope; especially in plunges and assaults, and in times of distress, such as the best of us may he brought unto, comfort yourselves with this consideration, that God sets himself to be glorious in his love and mercy to poor, miserable, wretched man, in JESUS CHRIST.

 

 You have heard now of the joy of the angels, of their manner of celebrating the birth of CHRIST: and if the angels should now leave heaven, and come down upon earth and take upon them bodies, how would they celebrate the incarnation of CHRIST You see here they sung, "Glory to God on high;" and this would be the course wherein they would carry themselves to glorify God answerable to their song. So should we do, if we will be like the blessed angels. We see how to celebrate the nativity of CHRIST; we need not go to fetch joy from hell. If the devil should be incarnate, and come to live among men, he would celebrate the incarnation of CHRIST no otherwise than men do, in many places. Then, if we would not have our portion with devils, let us not imitate them. What! has God been so rich in love to us as to take our miserable nature upon him Here is matter of joy: and shall we be beholden to the devil for joy, when we should rejoice for CHRIST I desire repentance and reformation of what has been amiss in this kind. And if there be any that have been guilty, let them take it to heart, and truly repent and amend their ways. Consider the monstrous ingratitude, the preposterous behavior of those who celebrate the nativity of CHRIST in this brutish, devilish manner. What! because CHRIST was born, shall we therefore give liberty to all looseness, as if CHRIST came to bring Christians to licentiousness Shall we, instead of repenting, run further and further into guilt Is that the reasoning of the Scriptures No; they say, "Repent, for the kingdom of God is at hand;" for CHRIST and the fruits of the gospel are at hand. "The grace of God has appeared in CHRIST;" what! to teach us to be more disordered than at other times. Oh, Ito to live soberly, justly, and godly in this present world.

 

I shall next show you, 1. How we may know whether we glorify God for CHRIST, or not. 2. What are the hindrances that keep us from it. And, 3. The means how we may come to glorify God. And first, iii order to know whether Iv e glorify God. Do we exalt God in our soul:, above all creatures Do we lift him up in his own place, and let him be in our souls, as he is in himself, in the most holy Then we agree with the blessed angels in giving him glory. God is glorious, especially in his mercy and goodness; let him be so in our hearts, above all our unworthiness and sin: for God has not glory from us till we give him the highest place in our love, and soy, and delight. And this especially appears in opposition to other things, when we will not offend God for any creature. Therefore, let us ask our own thoughts often, what that is that our delight, and joy, and love is spent on and runs after Is it the sweet love of God in CHRIST. the excellent state we have in CHRIST It is an excellent sign. Let us examine what is highest in our souls:

 

 "The loving-kindness of the Lord is better than life itself," says the Psalmist, Then we give God glory, when, for his sake, we set light by life itself, When we are ready to part with all; with father and mother, and houses and lands, and all, for CHRIST; then with the angels we say, " = Glory be to God on high!"

 

 Then again we give glory to God for CHRIST, when we take all the favors we have from God in CHRIST; when we see CHRIST in every thing. "All things are ours be-cause we are CHRIST's. It is by CHRIST that we are heirs, that we have any comfortable interest in the favor of God; therefore, when we accept all in CHRIST, and give God in CHRIST the glory of all, we give glory to God. Again, we give glory to GOD, when we all join together and stir up one another, and labor to promote the knowledge of God in CHRIST all the ways we can; when every inc in our place and calling, magistrates and ministers, and every one in our families, labor that CHRIST may rule there, that God in CHRIST may be known. Where there is a zeal for God's glory, and a disposition to glorify GOD, there will be a stirring up one of another, angels stirring up men, and men angels, and a wishing that God may have glory in heaven and earth. Again, we glorify God in CHRIST, when we see such mercy in CHRIST as does so transform us, that, from an inward change, we have always a blessed disposition to glorify God. This is the difference between the glass of the gospel, and the glass of the law, and of the creatures. In the law, we see the beams of the justice of GOD, and the beams of his power and goodness in the creation; but this does not change and transform us to be good and gracious. But when we see the glory of GOD, of his goodness and infinite mercy shining in the face of JESUS CHRIST, it changeth the soul to be like unto CHRIST. There-fore, if we find that the knowledge of God in CHRIST has changed our dispositions, it is a sign then we give glory to God indeed.

 

 One main hinderance is a vail of ignorance spread over our hearts, which hinders us from seeing the glorious light of God shining in JESUS CHRIST; and thereupon, instead of that blessed disposition that should be in the soul, there comes an admiration of, and a delight in, base things. This ignorance is partly from the natural darkness of our own hearts, and sometimes from the policy of SATAN, who casts dust in our eyes, and labors that we may not see the glory of God in the gospel. It is then no wonder, if where the gospel is not preached, the devil has a kind of reign, and God is not honored at all; because the devil is the prince of darkness, and rules in darkness.

 

 Another great hindrance is, unbelief. This, like ignorance, is another vail overspreading the wart. And though the vail of ignorance be removed, and a man comes to hear of the mercy of God in CHRIST JESUS, and see so clearly the scheme of redemption, that he is able to discourse well upon it; yet, not seeing it in a proper and spiritual light he believes it not with a proper and effectual faith; so that there still remains a vail of unbelief upon his heart. And one or other of these two vails (or it may be both of them,) is the cause why we see not the light of God shining in the gospel, and why we do not glorify him. There are wondrous things in the gospel; but if we want either light or sight to see them, what does it avail If the light shine round about us, and the "god of this world hash blinded our eyes," how can we glorify God

 

It cannot be, if we want a heavenly, spiritual light, suitable to the things: for a natural man, by the light that he Lath, cannot judge sufficiently of them. The main hindrances there of glorifying God are, the vail of ignorance and unbelief.

 

 Another great hindrance of glorifying God is, when men lift up their sins above the mercy of God in JESUS CHRIST. This is to take away God and CHRIST altogether. For if the mercy and bountiful goodness of God were not greater than our sins, it were not the mercy and bounty of a God. But there are but few of these that miscarry; God usually shines upon them at the last. There are three ranks of men; some arc profane, dead, loose Christians, that never were under the law, that never under-stood the corruptions of nature, nor themselves. Some again are brought from that to understand themselves a little too much; that are under the law, and feel the flashes of God's wrath. And some, in the third place, are brought from hence to be under grace. That is the only happy condition, to be under the grace of God in CHRIST. Some meal of the first rank never come to the second; they never understand what sin is, and what the wrath of God is; they will give their conscience no leisure to tell them what their condition is; but if they sonic not to the second step, there is very small hope of their coming to the third. But there is hope of the

 

second that they will come to the third rank. Now, as those of the third rank glorify GOD, by submitting their sins to his mercy in CHRIST JESUS, so the second hinder God of much glory, and themselves of mach comfort; though, as I said, few of them miscarry at last.

 

 Now, in the third place, as a means to attain to this duty of glorifying GOD, let us beg of him the Spirit of revelation, to discover to us the things that make for our peace in their own proper light, for they are spiritually discerned. Therefore the apostle desires of God the Spirit of wisdom and revelation to discover these things to us; not only that they are truths, but that they are truths to us. For unless we know these things belong to us in particular, we cannot glorify God as we should. Oh! but when there is a spirit of appropriation to make these our own, that God in CHRIST loves us, " Who loved me, and gave himself for me," Gal. 2:2O, then the soul cannot but break forth with the angels here, "Glory to God on high." Therefore, beg the Spirit to reveal to thee thy part, that God is thy Savior, and that thy sins are forgiven: beg of God to take away the vails of ignorance and unbelief, and openly tq reveal his fatherly bowels and tender mercy to thee in CHRIST. It is the end of our lives, and should be the pitch of our desires, to glorify God. Therefore, I say, let us desire God to reveal himself so far to us, to be our Father in CHRIST, that we may glorify him. Surely it is a forcible plea; God will do that which is suitable to his end; " He has made all things for his own glory;" especially the work of redemption in CHRIST, is for the glory of his rich mercy, and we should desire a sense of his mercy and love for this end, that we may be fitter to glorify God. This is one excellent way to help us to glorify God: for we cannot glorify him till we know we arc at peace with him. And this was the end of the angels in wishing peace Ripon earth; that God being reconciled, and peace being established in men's consciences, they might glorify God. The reason of this will he more clearly seen, in considering the second part of the angels' song; to which let us proceed.

 

 

 

Peace on Earth.

 

 

 

 The same holy affection in the angels that moved them to wish God to have his due of glory from the creature, moves them to wish peace to men likewise; because, as I have just now observed, we cannot glorify God till we have the knowledge of our peace with him in CHRIST. " But why cannot we glorify God without this knowledge" The reason is, peace comes from righteousness. CHRIST is first the King of Righteousness, and then King of Peace. Now, unless the soul be assured of righteousness in CHRIST, it can have no peace. We cannot heartily wish for the manifestation of the glory of him that we think is our enemy; the heart of man will never do it. Therefore God must first speak peace to the soul, and then we are fit to glorify God. Now, what is peace Peace, in general, is a harmony and agreement of different things. Now the best thing that man can attain unto is, to have a peace with his Creator. You may know what this peace is by the apostle, Eph. 1: 1O. The word,’ avaaEpaxasaa6Bah, there used, is very significant. It means to recapitulate, or gather all to a head in CHRIST. Out of CHRIST, there is a division, a separation and a scattering, a breach that is five-fold.

 

 1. There is a scattering and a division from GOD, the Fountain of good, with whom we had communion in our first creation. His delight was then in his creature; but we lost that blessed communion, and our sins have separated between God and us. 2. There is a separation between the good angels and us; for they, being good subjects, take part with their prince, and therefore join against rebels. Hence it is, that, upon the sight of angels, the very hearts of men have been sometimes stricken, considering that there are no good terms between us and the angels tilt we come to CHRIST again. 3. There is a division and scattering between man and man. Since the fall, there is a spirit of division among men, till the gospel again bring peace; especially there is no sound peace between men in the state of nature, and others that are God's children. 4. There is a division and separation between man and the other creatures. They are ready to be in arms against any man that is in the state of nature. if God do but give them leave, they presently make an end of sinful men. 5. Men have no peace with them-selves. They speak peace to themselves; but, alas! God speaks none to them. They make a covenant with death and hell; but death and hell make no covenant with them. So it is a forced peace; it is a dead sleep. They consider not themselves, and the war they are in with GOD, with the angels, with other men, with other creatures, and with themselves. They suppose all is peace; whereas it is but a truce, that they take up for a time. When God opens their conscience, there is a hell in their hearts, that when let loose, makes them to suffer a hell upon earth; they enter into the pains of hell before their time. " So there is no peace to the wicked" at all; but, since the fall, there is a separation between God and man, between angels and man, between man and man, between man and the creatures, between man and himself.

 

 Now, CHRIST at his coming brings all into one again; he brings God and man together again, by offering him-self a sacrifice, by making full satisfaction to the justice of God; and sin, which is the cause of his displeasure, being taken away, God being gracious and merciful, his mercy runs amain on us. Sin only separates between God and us, and that CHRIST takes away; therefore he is called by St. Paul, " CHRIST our Peace;" and by Isaiah, "The Prince of Peace." He was qualified to be our peace, as being a friend to both parties; having married our nature on purpose that he might, in our nature, bring God and us together. If then we be at peace with GOD, all other peace will follow. For good subjects will be at peace with rebels, when rebels are brought in subjection to their king, and all join in one obedience; therefore, by this means, the angels are brought to be at peace with us. And as for men, there is a spirit of union between them. The same spirit that knits us to God by faith, knits us to one another by love. And we have peace with the creatures; for when God is made peaceful to us, he makes all other things peaceable. The heathen could say, Tranquillus Deus, tranquillat omnia; when God is at peace, he makes all so. Again, being at peace with GOD, there is peace in our hearts. When we are assured by the Spirit of God that he is our Father, and he seals it to our conscience by his Spirit, peace flows into our hearts like a river. So that now God and we are brought to one; angels and we, and all other things and we are reconciled.

 

 Now, this blessed peace, in all the branches of it, is founded in CHRIST; CHRIST is the cause and the foundation of it: for though these words were spoken at the incarnation of CHRIST, yet we are to refer them to the whole work of his mediatorship in the state of his abasement and his state of exaltation; our peace is wholly founded upon him. He was born, and became man, and became sin; that is, a sacrifice for sin for us; he became a curse for us, to establish a peace, and to satisfy God's anger; and then he rose again, to show that he had fully satisfied God's anger, and that peace was fully established. There-fore the Holy Ghost was sent after the resurrection of CHRIST, as a testimony that God was appeased; and now CHRIST is in heaven, he is ever there as a priest, to make intercession for us. So that CHRIST is our peace, from his incarnation to his death, from thence to his resurrection and ascension, and intercession. All peace with GOD, with angels, and with creatures, is established in CHRIST.

 

 This should teach us, that whatsoever intercourse we have with God the Father, we should take CHRIST with us. We must not offer sacrifice without the high-priest. Let as offer nothing to God without CHRIST. There is no intercourse between God and us, till we be reconciled in CHRIST, in whom we must offer all our sacrifices. Therefore, let us not own an absolute God in our devotions; but let us think of God reconciled in CHRIST, and at peace with us, and a Father in covenant in CHRIST, and then our persons, and prayers, and all shall be accepted. CHRIST is the true Mercy-seat; in looking to whom, God frees us from the curse of the law. Jerusalem was the glory of the world, and the temple was the glory of Jerusalem; but the mercy-seat was the glory of the temple, because that pointed to CHRIST, in whom we have intercourse with God the Father.

 

 But why does he say, Peace on earth 1: Because peace was wrought upon earth by CHRIST, in the days of his flesh, when he offered himself a sacrifice of a sweet-smelling savor to his Father. And, 2. Because here on earth we must be partakers of it. We oftentimes defer to make our peace with God from time to time, and think there will be peace made in another world. Oh! beloved, our peace must be made on earth. " We must live godly and righteously, and soberly in this present world;" we must " enter into the kingdom of heaven here." Further entrance must be ministered here, by "growing in grace daily." If heaven be not entered into here, it shall never be entered afterwards; for the church is the seminary of the heavenly paradise. All that are taken to heaven, to be set there for ever, are set in the church, and grow up there awhile under the means of salvation. Therefore, labor to have this peace on earth, or else you can never glorify God on earth; and if we glorify him not on earth, we shall never do it in heaven.

 

 I would now give a few directions to maintain this peace continually. To walk with GOD, and to keep our daily peace with GOD, requires a great deal of watchfulness over our thoughts, (for he is a Spirit,) and over our words and actions. Watchfulness is the preserver of peace. Where there is a great distance between two that are at peace, it is not kept without acknowledgment of that distance, and without watchfulness. It is not here as it is in a peace that is between two kings that are co-ordinate one with another; but it is a peace between the King of heaven and rebels, that are taken to be subjects; therefore we must walk in humble terms. "Walk humbly with thy God." We must watch over our carriage, that we do not " grieve the Spirit of God." For then, if the first peace be not quite taken away, yet God interdicts our comfort. If we do not watch against sin, we cannot enjoy daily peace; but God will stiffer our knowledge to lash our conscience, and to make us more miserable than a carnal man, that never had a sight of his goodness. Oh! the misery of a man that once had peace, and is fallen again into ill terms with God! Of all men, such a man has most horror, till he has made his peace with God again.

 

 And because it is a difficult thing to maintain terms of peace with GOD, in regard of our indisposition, we should renew our covenant and purposes every day. And if we have fallen into any sin, let us make use of our great Peace-maker, CHRIST, who is in heaven to make peace between God and us. Let us desire GOD, for his sake, to be reconciled unto us; for God is in CHRIST reconciling us unto himself. Let us desire him to testify it to us by his Holy Spirit. Again, take that direction of the apostle, When we find any trouble in the world, not to trouble ourselves over-much. Cast your care upon God. Let your requests be made known to God with thanksgiving. Pray for future favors, and thank him for past. Then " the peace of GOD, that passes all understanding, shall keep your hearts and minds in CHRIST JESUS." Perhaps we shall not have what we pray for; but if we have not that, we shall have the peace of GOD, that passes all understanding. Again, if we would maintain this peace, let us be always doing somewhat that is good, and pleasing to God. " Finally, brethren, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report, if there be any virtue, and if there be any praise, think of these things;" and then " the God of peace shall he with you." The thoughts roust be exercised that way, and there must be a practice of what we think of; and this will be a means to maintain this peace with God.

 

 Now, to stir us up the more to search the grounds of our peace; let us consider the fearful state of a man that has not made his peace with God. However CHRIST has died, that will not serve the turn, unless a man take him by faith. If CHRIST be food, and he be not eaten, if he be a foundation, and we do not build on him, what benefit is it to us Therefore, those that have not been brought by the Spirit of God to communion with CHRIST, alas! they are under the wrath of God; and however God does use them, as princes do traitors in the tower, giving them the liberty of the prison, yet the sentence of death is not revoked. All the delights of a prisoner do not content him; he knows he is on ill terms with his prince: so, till we have made our peace with GOD, alas! we have not sued out our pardon; all our delights are but as those of a prisoner in the tower. Therefore, ask thy soul, Have you sued out thy pardon Is there reconciliation wrought between God and thee

 

 If we do not make our peace with GOD, what a case are we in God himself ere long will appear our enemy; CHRIST, who we think will save us, will be our Judge, and a terrible Judge: " If his wrath be kindled, who shall abide it" As for the Holy Ghost, how can they look for comfort from him They have grieved Him: therefore he will grieve their conscience. The Holy Ghost, as he is the God of all comfort and consolation, so he is the ground of all terror to wicked men, when he has knocked at their hearts, by the ministry of his Word, to open and to let him in, but they would not. The angels are ready executioners of God's vengeance upon any occasion; and other creatures wait but for a command from GOD, to execute his wrath upon sinners. The heavens are ready to rain upon them as in the flood; the earth is ready to swallow them, as it did Korah; the beasts that carry them, and all the creatures they use, wait but for a command from God to destroy them; their meat to choak them; the air to infect them; the water to drown them; while they are at variance with God. As for the devils, they will be ready to be tormentors of the wicked. They that tempt to sin now will torment for it hereafter. And for the damned spirits, they are all in that cursed condition with themselves; therefore, "where shall the ungodly appear" Ere long, whence shall they hope for comfort Neither from GOD, nor angels, nor devils, nor wicked men, nor good men,—none of them all will yield them comfort. They are all ready -to serve the Lord of Hosts against his enemies.

 

 Indeed, God shows his patience here; but when God's wrath comes, at the day of judgment,—when God has forsaken sinful men,—when GOD, the Judge of all, has said, " Depart, ye cursed,"—no creature shall minister to them the least comfort; the sun shall shine upon them no more; the earth shall bear them no longer; and as we see Dives had not a drop of water to comfort him in those flames, no more shall any miserable wretch that comes into that place of torment. Therefore, if we be not at peace with the Lord of Hosts, every creature is ready to be in arms against us.

 

 Let us not therefore delude ourselves, but get into CHRIST, get into the ark in time; that when any public calamity shall come, we may be safe in CHRIST. If we are at peace with GOD, by faith in CHRIST, every thing will minister comfort to us; we cannot think of God but as our Father; of CHRIST but as our Redeemer and Reconciler, that has brought God and us together: the Holy Ghost takes upon him the term of a Comforter for such; angels are ministering spirits. As for the church itself, God's people, they have a common stock of prayers for us; every one that says, Our Father, thinks of us; and for all other things, they are at peace with us. As Job says, "The stones in the street," nay, the stone in a man's body, the terrible pangs that come from thatdisease, they have a blessing upon them: in the greatest extremities, a soul that is at peace with GOD, however God does not deliver him from the trouble, yet he delivers and supports him in the trouble; and as the troubles increase, so his comforts increase; and the very troubles themselves are at peace with him: all work for the best " to them that love God." And in the greatest confusions and tumults of states, " the righteous is afraid of no ill tidings," Psal. exii.; because his heart is fixed upon God's love in CHRIST; while the wicked, when war and desolation, and signs of God's anger appear from heaven, " shake as the trees of the forest."

 

 When death comes, then is the upshot of all. Oh! the miseries of a man in the evil day, that has not made his peace with God! While to the godly the sting of death is taken away. He that has made his peace with GOD, can say, with old Simeon, "Lord, now let thy servant depart in peace, for mine eyes have seen thy salvation." He is willing to yield his soul to GOD, because he is at peace with him. Their graves are their beds, and their souls rest with him. They die in peace, and commend their souls to GOD, " as to a faithful Creator;" as St. Paul says, " I have fought the good fight, I have kept the faith; henceforth is reserved for me a crown of righteousness; and not for me only, but for all those that love his appearing." Oh! the comfort of him in the hour of death, that has made his peace with God! " Blessed are those that die in the Lord," in the peace of the Lord; " they rest from their labors."

 

 And after death, what comfort arc those in that have made their peace with God in CHRIST The godly have comfortable thoughts of those blessed times to come. They cannot think of death and judgment without much comfort. " Lift up your heads, for your redemption draws near." Therefore, let us not conceive slightly of this peace. It is not a freedom from petty ills, and an advancement to a little good; but it is a freedom from ills that are above nature; from the wrath of GOD, before which no creature can stand; no, not the angels them-selves; from hell and damnation; from the curse of GOD, and from the kingdom of SATAN. It is a freedom from that condition that all the powers of the world shall tremble at, and an advancement to the greatest good. It is a freedom from bondage, and an advancement to son-ship. Therefore, let us have high thoughts of this peace, as the angels had, when they sang, "Glory to God on high, on earth peace,"

 

 

 

Good-will towards men.

 

 

 

 This is the spring and root of all. The angels begin with, "Glory to GOD," and then they come to "peace among men." Now, there is no peace but issues from grace; grace is God's free good will and pleasure; there-fore the angels say, " Good will towards men." We may learn hence, 1. That God has now a gracious good-will towards men. 2. That this good-will is the foundation of all good. 3. That this is founded upon CHRIST.

 

 1. God now shows good pleasure towards men. I speak of this but as it makes way for the other. Only by the way I shall observe, that the love that God bears towards man, as it is a propension in him to do good, is love: as it is free, it is his good pleasure, or grace; as it is to persons in misery, it is mercy. The foundation of all is love; but the terms differ according to circumstances. Good pleasure and grace imply freedom in the party loving; and mercy implies misery in the party loved. Now this free good will and grace is towards men. He says not, towards angels. It is more towards men than even to good angels, (in some sort;) for man is taken to be the spouse of CHRIST, good angels are not so. Neither is it good will to evil angels, for their state is determined; there is no altering of their condition.

 

 2. This good will of God to restore lapsed man, by the sending his Son, is the ground of all good to man, and has no ground but itself. God's grace and love to the creature is altogether independent, in regard to the creature; God fetcheth not reasons of his love from that, but from his own bowels. What is the foundation of the covenant of grace CHRIST. " God so loved the world, that he gave his only Son." There is nothing freer than a gift; CHRIST is a gift; he came freely from GOD, who gave " him to death for us all." And whatsoever good thing we have in CHRIST, it comes freely too. He that gave CHRIST freely, "shall he not also with him freely give us all things" The very grace to keep the covenant, repentance and faith, they are the free gift of God. " I will take away your stony heart, and give you new hearts, and cause you to walk in my statutes." God does his part and ours too, to spew not only that the covenant of grace is a covenant of wondrous love, to give us grace here, and glory hereafter; but that the foundation is of grace, and that the performance on our part is of grace likewise. Nay, it is of grace that he would enter into covenant at all. He humbled himself wondrously in vouchsafeing to enter into covenant; it was humiliation on God's part, and exaltation to us; therefore, as it is in Zechariah, we may cry, " Grace! grace!" There is nothing but grace and free love in the whole carriage of our salvation. But if whatsoever good comes to man, be merely from God's good will, let us empty ourselves, and give him the glory of all. It is easily spoken and heard, but not so easily done; for man naturally is proud; and for flesh and blood to be brought to go out of itself, to give the glory of all goodness and happiness to God's free grace, is hard to proud nature. But we must beg grace of God to work our hearts to this, more and more to empty ourselves of ourselves, and to give God the glory of all. But,

 

 3. This free love and grace of God is only in CHRIST; therefore the angels pronounce at the birth of CHRIST, " Good will to men." What we have by grace, we have only by CHRIST; (because he has given satisfaction to God's justice, that so grace may be conveyed, and derived unto us, without any prejudice to any other attribute in God;) and the embracing power and grace in us is faith. I say, whatsoever we have from God's free love, we have it in CHRIST. The free love of God is grounded in CHRIST. God cannot look upon us but in him; therefore all is CHRIST. We are called in CHRIST, justified in CHRIST, sanctified by the Spirit of CHRIST, glorified by CHRIST: " We are blessed with all spiritual blessings in heavenly things in CHRIST." The whole Trinity have a wondrous complacency in looking upon mankind: God loves us, as redeemed by CHRIST; CHRIST loves us, as given by the Father to him to redeem; the Holy Ghost has a special regard to us, as seeing the love of the Father in giving us, and of the Son in redeeming us. And surely it should be our chief delight too, to see how God has given us to CHRIST to save; how CHRIST has redeemed us; and how the Holy Ghost witnesseth this love to our souls, and applies it to us.

 

 The first use we shall make of what has been said, shall be to observe, that all that are not in CHRIST, he open to the vengeance and wrath of God. Again, if all God's good will and pleasure be in CHRIST, as our High-priest, without whom we can offer no sacrifice, then we should look to God in CHRIST; love God in CHRIST; per-form service to God in CHRIST; pray to God in CHRIST; give thanks to God in CHRIST; desire God. in CHRIST to make all things acceptable for CHRIST's sake, because it is in CHRIST that God has any good will and pleasure to us.

 

But how shall we know whether God's good will be to us in CHRIST, or not How shall I know that I am in the state of grace The Holy Ghost must ascertain this. For as the work of salvation was so great, that only God could satisfy God; so the doubts of man's heart, and the guilt of his conscience, when it is upon him, and the fear of God's wrath, upon such guilt, is such, that God must assure him that he is reconciled to him; God the Son must reconcile God the Father; and God the Holy Ghost must seal and ascertain this to the soul. The soul will never be quiet, before it see and know in particular, God reconciled in CHRIST; the Spirit, that is GOD, that is above conscience, must seal it to the soul. Being above conscience, he can quiet our conscience.

 

 Now this Spirit that worketh this in us, and assures us of God's good pleasure, alters and changes our dispositions, that we shall have a good pleasure in God; (for there is a mutual good pleasure: God has a pleasure in us as his, and we have a good pleasure in GOD, wrought by the Spirit;) the Spirit not only witnesseth, but worketh this sweet and gracious disposition to God; God delights in us, and we in God. God delights in the church above all things; the church is his spouse, his body, his friends, his children; and those that have the Spirit of God delight in them too. "My delight is in the sons of men," says CHRIST; which he showed by taking the nature of man upon him. So all that have the Spirit of CHRIST delight in the church and people of God.

 

 God delights in obedience more than sacrifice; God's people, that he delights in, yield their bodies and souls a sacrifice to God; God accepts them in CHRIST, and he is acceptable to them in CHRIST JESUS; and they seek out what pleases him, and is acceptable to him. As the sons of Isaac sought out what might please their old father, so God's children seek out what duties God relisheth best. Thanksgiving is a sacrifice, with which God is well pleased. Is it so Then they will seek out that, that they may please him. GOD, by his Spirit, will work in them a disposition to please him in all things; therefore the people of God are said to be a free people, zealous of good works. The Spirit infusing the love of God in CHRIST to them, sets their wills at liberty to devise to please God in all things. Therefore, if we have tasted God's good will towards us, we have a good pleasure to him again. Whatsoever is God's pleasure shall be our pleasure; what pleases him shall please us. If it please hire to exercise me with crosses and afflictions, what pleases God shall please me; for when he has once loved me freely in CHRIST, every thing that, comes from him, tastes of that free love and mercy; all " the ways of God are mercy and truth." His way of correction is a way of love; therefore, if it please him, it shall please me; my will shall be his.

 

 But if we do not find ourselves yet to be the people of God's delight, what shall we do Attend upon the means of salvation, the gospel of peace, and wait the good time, and do not stand disputing. Disputing and cavilling hinders many; therefore leave disputing, and fall to obeying. God has a gracious purpose to save all that repent of their sins, and believe in CHRIST. This is gospel. "I will leave secret- things, for they belong to God; revealed things only belong to me." I will desire of God his Spirit, to repent of my sins, and to cast myself into the arms of his mercy in CHRIST, and then let God do as he pleases. If I perish, I will perish in the arms of CHRIST. If you doubtest whether God love thee or not, cast thyself upon the love of God in CHRIST, and then it is out of question. Whosoever has grace to cast him-self upon the free love of GOD, he fulfils the covenant of grace. Stand not disputing and wrangling, but desire grace to obey, and then all questions concerning thy eternal estate are resolved; all is clear.

 

 There is not a man, however bad, but would have pardoning mercy; he is content to have God to pardon his sin; but he will not take the whole mercy and love of God in CHRIST; curing, healing mercy. Men will have one mercy, but not another; but we shall never be saved without entire mercy; healing as well as pardoning. God does not only pardon the sins of those whom he loves, but he heals their nature, and makes it like unto CHRIST's, holy and pure. And those that have not the Spirit, who desire not altering, changing and healing grace, as well as pardoning grace, are hypocrites. Let us remember this especially, because most men are deceived in this. They think, " Oh! God is merciful, and his love

 

is free in CHRIST; and though I am unworthy, yet God will have mercy upon me!" But have About a secret desire to partake of God's whole mercy, to make thee good, as well as to make thee his son, and entitle thee to heaven To have thy nature altered To see the deformity of sin, and the beauty of grace Hadst you rather have the image of God upon thee, than any favor in the world beside Hadst you rather be freed from the bondage of sill, than have any other deliverance if it be thus, there is good hope concerning thee; if other-wise, thy case is dangerous; and you art but an hypocrite, deceiving thy own soul.

 

 To conclude all: the love of God is a love that reached' to the filling of nature, with all the happiness it is capable of. In this world, in all misery, one beam of God's loving-kindness will scatter all clouds whatsoever. What raised the spirit of Daniel in the lion's den Of the three young men in the midst of the furnace Of St. Paul in the dungeon The beams of God's love in CHRIST brake into the prison, into the furnace, into the dungeon. A few beams of that will enlarge the heart more than any affliction in the world can cast it down. That is excel-lent which Moses says, Deut. xxxii. 16, where, after recounting the many blessings of Joseph, he closes all with the chief and spring of all the rest, " The good pleasure of him that dwelt in the bush." You know that God appeared in the bush, when it was flaming. The flaming bush showed the state of Israel, in the midst of the furnace of persecution. The bush, though burning, was not consumed. Why Because the good will of God was in the bush. So let us be in any persecution, or like Moses's bush, all on fire, yet the fire shall not consume nor hurt us. Why The good plea-sure of him that dwelt in the bush is with us.’' I will be with thee in the fire, and in the water," says God; not to keep thee out, but I will be with thee in it. So that in the greatest persecutions that can be, the " good will of him that dwelt in the bush will be with us;" so that we shall not be consumed, though we be in the fire; though we be afflicted, we shall not despair. Why The good pleasure of God dwells in the bush, in the church. In the midst of afflictions and persecutions, he is with us. Who can be miserable, that has the presence of GOD, the favor and good will of God

 

 

 

A DISCOVERY

 

OF THE

 

NEAR UNION AND COMMUNION

 

BETWEEN

 

CHRIST AND THE CHURCH,

 

AND CONSEQUENTLY

 

BETWEEN HIM AND EVERY BELIEVING SOUL;

 

DELIVERED IN

 

 

 

DIVERS SERMONS

 

ON THE

 

FIFTH AND SIXTH CHAPTERS OF THE CANTICLES. CANT. 5. 1, &c.

 

 

 

I am come into my garden, my sister, my spouse: I have eaten my honey-comb with my honey:

 

I have drunk my wine with my milk: eat, O friends, drink, yea drink abundantly, O beloved!

 

 

 

 OTHER books of Solomon he more obvious and open to common understanding; but as none entered into the holy of holies, but the high-priest; so none can enter into the mystery of this song of songs, but such as have communion with CHRIST. Songs, and especially marriage-songs, serve to express men's own joys, and the praises of others. So this book contains the mutual joys and mutual praises between CHRIST and his church. And as CHRIST and his church are the greatest persons that partake of human nature,., so whatsoever is excellent in the whole world, is borrowed to set out the excellencies of these two great lovers. It is called Solomon's Song, who, next unto CHRIST, was the greatest son of wisdom that ever the church bred: but in. this argument there is no danger for the deepest wit to over-reach; for the knowledge of the love of CHRIST to his church is above all knowledge. The angels themselves may admire it, though they cannot comprehend it. It may well there-fore be called the Song of Solomon; the most excellent song of a man of the deepest apprehension, and of the highest matters, the intercourse between CHRIST, the highest Lord of lords, and his best beloved spouse.

 

 There are divers things in this song, at which a corrupt heart, (unto which all things are defiled,) may take of-fence; but to the pure all things are pure. Such a sinful abuse of this heavenly book, is far from the intention of the Holy Ghost in it, which is, by stooping low to us, to raise us higher unto him; that by taking advantage of the sweetest passage of our life, (marriage,) and the most delightful affection, (love,) in the sweetest manner of expression, (a song,) he might carry up the soul to things of a heavenly nature. As amongst other ways of mortification, there are two remarkable ones; 1. By embittering all earthly things unto us, whereby the affections are deadened to them. And 2, By showiug more excellent objects; that the soul issuing more largely and strongly into them, may die unto other things: so the Holy Spirit has chosen this way in this song, by elevating our love, to take it off from other things, that so it might run in its right channel. Some think this song contains a story of the church in several ages. But howsoever that be, it hinders not, but that most passages of it agree to the spiritual state of the church in every age.

 

In this song there is,

 

1. A strong desire of the church of nearer communion with CHRIST; and then,

 

2. Some declining in affection.

 

3. After this we have her recovery of love; after which,

 

4. The church falls again into a declining of affection, whereupon follows a further strangeness of CHRIST to her; which continues until,

 

5. The church perceiving CHRIST's constant affection unto her, notwithstanding her unkind dealing, recovers and cleaves faster to CHRIST than ever before. Chap. 3.

 

 These passages agree to the experience of all Christians. And this observation must carry strength through this whole song, that there is the same regard of the whole church, and of every particular member, in respect of the chief privileges and graces that accompany salvation. And as the whole church is the spouse of CHRIST, so is every particular Christian. And as the whole church desires still nearer communion with CHRIST, so does every particular member.

 

 Before I come to treat of the words here chosen, I shall observe to you, that this chapter is not so well divided from the former, as it might have been; for it were better, that the last verse of the former chapter were added to the beginning of this. And therefore by reason of the connection of the one with the other, I will first speak somewhat of that verse, to make way for that which follows. " Awake, O North wind, and come you South, blow upon my garden, that the spices thereof may flow out. Let my beloved come into his garden, and eat his pleasant fruits," Cant. 4: 16. The words contain, 1. A turning of CHRIST's speech to the winds to blow upon his garden. With the end why; " That the spices thereof may flow out." 2. We have an invitation of CHRIST by the church to come into his garden; with the end, " To eat his pleasant fruits." It may be a question, whether this command be the words of CHRIST, or the desire of his spouse. But it is certain the words are spoken by CHRIST, because he calls it, "My garden;" and the church afterwards invites him to eat of Ms " pleasant fruit," not her's: and yet the words may be likewise an answer to a -former secret desire of the church. The order is this: the church being sensible of some deadness of, spirit, secretly desires some further quickening. CHRIST then answers those desires, by commanding the winds to blow upon her. For, ordinarily CHRIST first stirs. up desires, and then answers the desires of his own Spirit.

 

 For the first point named, we see here, that CHRIST sends forth his Spirit, with command to all means, under the name of North and South wind, to further the fruit-fulness of his church. The wind is nature's fan. What the winds are to the garden, that the Spirit of CHRIST, in the use of the means, is to the soul. From CHRIST's commanding the winds, we may in general observe, that all creatures stand in obedience to CHRIST, as ready at a word, whensoever he speaks to them. They are all, as it were, asleep until he awakes them. He can call for the wind out of his treasures when he pleases; he holds them in his fist. Which may comfort all those that are CHRIST's, that they are under one that has all creatures at his beak to do them service, and at his check to do them no harm. This drew the disciples in admiration to say, " What marmer of man is this, that even the winds and the seas obey him!" And cannot- the same power still the winds and waves of the churches and states, and cause a sudden calm, if (as the disciples) we awake him with our prayers. Again: in that CHRIST speaks to winds, contrary one to another, both in regard of the coasts from whence they blow, and in their quality; yet both of which are necessary for the garden; we see, that the courses that CHRIST takes, and the means that he uses with his church, may seem contrary, but by a wise ordering, all agree, in the wholesome issue. A prosperous and an afflicted condition are contrary; a mild and a sharp course seem to cross one another; yet they sweetly agree in this, that as the church needeth both, so CHRIST uses both for the church's good. The North is a nipping wind, and the South a cherishing wind; therefore the South wind is the welcomer after the North wind has blown. But howsoever, all things are ours, " Whether Paul, or Apolles, or Cephas, or the world, or life, or death, or things present, or things to come," 1 Cor. 3: 21. "All things work together for good to us, being in CHRIST." Hence it is, that the manifold wisdom of CHRIST maketh use of such variety of conditions; and hence it is, that the Spirit of CHRIST is mild in some men's ministries, and sharp in others. Nay, both mild and sharp in the very same minister, as the state of the souls, they have to deal withal, requires.

 

 Sometimes again, the people of God need purging, and sometimes refreshing. Whereupon the Spirit of God carries itself suitably to both conditions. And the Spirit in the godly themselves draws good out of every condition. Sure they are, that all winds blow them good; and were it not for their good, no winds should blow upon them. But as these times of ours, by long peace and plenty, grow cold, heavy, and secure, we need all kinds of winds to blow upon us, and all little enough. Time was when we were more quick and lively; but now the heat of our spirits is abated. We must therefore take heed of it, and quicken those things that are ready to die; or else instead of the North and South wind, God will send an East wind that shall dry up all. Again, if CHRIST can bind up, or let loose all kinds of winds at his pleasure, we should remember, that if means be wanting or fruitless, " It is - he that says to the clouds, drop not; and to the winds, blow not." Therefore we must acknowledge him in the want or plenty of means. The Spirit of CHRIST in the use of means is a free agent; sometimes it blows strongly, sometimes more mildly, sometimes not all. No creature has these winds in a bag at command; and therefore it is wisdom to yield to the gales of the Spirit.

 

 For the clear understanding of what we are to speak of, let us observe, 1. Why the Spirit of God in the use of the means is compared to wind. And then, 2. Why the church is compared to a garden. The Spirit of God is compared to wind, in respect, 1. That as " the wind bloweth where it listeth;" so the Spirit of God blows freely. 2. That as the wind (especially the north wind) has a cleansing force; so the Spirit of God purgeth our hearts from dead works to serve the living God. 3. That as the wind disperseth and scattereth clouds, and makes a.serenity in the air; so does the Spirit disperse such clouds as corruption and SATAN raise up_ in the soul, that we may clearly see the face of God in JESUS CHRIST. 4. That as the wind has a cooling and a tempering quality, and tempers. the distemper of nature, (as in some hot countries there are yearly winds, which blow in summer, tempering the heat); so the Spirit pf God allayeth the heats of fiery temptations, and bringeth the soul into a good temper. 5. That as the wind being subtile, searcheth into every corner; so the Spirit is of a searching nature, and disperneth, between the joints and the marrow, between the flesh and the spirit; searching those hidden corruptions, that nature could never have found out. 6. That as the wind again bears down all before it, beats down houses and trees, like the cedars in Lebanon, turns them up by the roots, and lays all flat; so the Spirit is mighty in operation; there is no standing before it. It brings down mountains, and every high thing that exalts itself, and lays them level. Nay, the Roman and those other mighty empires could not stand before it.

 

 Observe here the order. of things one under another. To the prospering of a flower or plant in a garden, not only soil is needful, but air and wind also, and. the influence of heaven; and God commanding, as.here, _" the winds to blow upon his garden." So in spirituals things, there is a chain of causes and effects: prayer comes from faith, Rom. 10: 14. Faith from the hearing of the word; hearing from a preacher, by whom God by his Spirit blows upon the heart; and a preacher from God's sending. And if the God of nature should but take away one link of nature's chain, the whole frame would be disturbed.

 

 Well! That which CHRIST commands here, is, for the winds to blow upon his garden. And we need this blowing, our spirits will be becalmed else; and SATAN will be sure by himself, and such as are his bellows, to blow up the seeds of sinful lusts in us. For there are two spirits in the church; the one always blowing against the other. Therefore the best had need to be stirred up; otherwise, with Moses, their hands will fall down. Now we need blowing 1. In regard of our natural inability. 2. In regard of our dullness and heaviness cleaving to nature occasionally. 3. In regard of contrary winds from without. For ratan has his bellows filled with his spirit, that hinder the work of grace all they can; so that we need' not only CHRIST's blowing, but also his stopping other contrary winds that they blow not, Rev. 7: 1. 4. In regard of the condition of the new covenant; wherein all beginning, growth and ending is from grace, and nothing but grace. 5. Because old grace, without a fresh supply, will not hold against new crosses and temptations. Therefore, when CHRIST draws, let us run after him; when he blows, let us open unto him. It may be the last blast that ever we shall have from him. And let us set upon duties with this encouragement, that CHRIST will blow upon us; not only to prevent us, but also to maintain his own graces in us. But Oh! where is this stirring up of ourselves, and one another upon these grounds

 

 2. We are to observe, Why the church is compared to a garden. CHRIST uses all manner of terms to express himself and' the state of, the church, to show us, that wheresoever we are, we may have occasion of heavenly thoughts. His church is his temple, when we are in the temple; it is a field when we are there; but more particularly the church is resembled to a garden: 1. Because a garden is taken out of the common waste ground, to be appropriated to a more particular use. So the church of CHRIST is taken out of the wilderness of this waste world to a particular use. It is in respect of the rest, as Goshen to Egypt, wherein light was, when all else was in darkness. And indeed wherein does the church differ from other grounds, but that CHRIST has taken it in It is the same soil as other grounds are, but he dresseth and fits it to bear spices and herbs. 2. In a garden nothing comes up naturally of itself, but as it is sown or planted. So nothing is good in the heart, but as it is planted by the heavenly husbandman. We need not sow the wilderness, for weeds prosper naturally. The earth is a mother to weeds, but a step-mother to herbs. So evil passions grow naturally, but nothing grows in the church, but as it is set by the hand of CHRIST. 3. Further, in a garden there is variety of flowers and spices; so in a Christian there is somewhat of every grace. As some cannot hear of a curious flower, but they will have it in their garden; so a CHRISTisn cannot hear of any grace, but he labors to obtain it; he labors for graces for all occasions. He has for prosperity, temperance and sobriety; for adversity, patience and hope; for those that are above him, he has respect and obedience; and for those under him, suitable usage in all conditions of Christianity: for the Spirit of God in him is a seminary of all spiritual good things. 4. Again, of all other places, we most de-light in our gardens, and take care thereof by fencing, weeding, watering, and planting. So CHRIST's chief care and delight is for his church. He walks in the midst of the " seven golden candlesticks;" and if he defend and protect states., it is that they may be a harbour to his church. 5. Lastly, a garden stands always in need of weeding and dressing; continual labor must be bestowed upon it; so in the church and hearts of Christians, CHRIST path always somewhat to do, we should else soon be over-grown and turn wild: in all which, and the like respects, CHRIST calls upon the winds to blow upon his garden.

 

 Now to make use of this. If the church be a severed portion, " We should walk as men of a severed condition from the world;" not as men of the world, but as Christians; to make good that we are so, by feeling the graces of God's Spirit in some comfortable pleasure, that so CHRIST may delight to dwell with us; and by being subject to his pruning and dressing. For, it is so far from being an ill sign, that CHRIST is at cost with us, in following us with affliction, that it is rather a sure sign of his love. For the care of this blessed husbandman is to prune us so as to make us fruitful. Likewise, let us learn hence, not to despise any nation or person; seeing God can take out of the waste wilderness whom he will, and make the desert an Eden. Again, let us bless God for ourselves, that our lot has fallen in such a pleasant place, to be planted in the church, the place of God's delight. And this also should move us to be fruitful; for though men will endure a fruitless tree in the wilderness, yet who will endure it in their garden Dignity should mind us of duty. It is strange to be fruitless and barren in this place that we live in; being watered with the dew of heaven, under the sweet influence of the means. How fearfully is this fruitless estate threatened by the Holy Ghost Heb. 6: 8. It is said to be near unto cursing and burning. And John Baptist declares, " Every tree that bringeth not forth good fruit is hewn down, and cast into the fire," Matt. 3: 1O. Lastly, In that the church is called CHRIST's garden, this may strengthen our faith in God's care and protection. The church may seem to he open to all incursions, but it has an invisible hedge about it, a wall without it, and a well within it. God himself is a wall of fire about it, and his Spirit a well of living waters running through it, to re-fresh and comfort it. As it was said of Canaan, so it may be said of the church, the eye of the Lord is upon it all the year long, and he waters it continually. From which especial care of God over it, this is a good plea for us to GOD, I am thine, save me; I am a plant of thine own sett'ng, nothing is in me, but what is thine, there-fore cherish what is thine. So for the whole church, the plea is good; the church is thine; fence it, water it, defend it; keep the wild boar out of it. Therefore the enemies thereof shall one day know what it is to make a breach upon God's vineyard. In the mean time let us labor to keep our hearts as a garden, that nothing that defileth may enter.

 

 Let us next consider the end of this blowing upon the garden; which is, you see, " That the spices thereof may flow out." Good things he dead and bound up in us, unless the Spirit let them out. We ebb and flow, open and shut, as the Spirit blows upon us. without blowing, no flowing. We may observe from hence, that we need not only grace to put life into us at the first, but likewise grace to quicken and draw forth that grace that we have. This is the difference between man's blowing and the Spirit's. Mau, when he blows, (if grace be not there before,) spends all his labor upon a dead coal, which he cannot make take fire. But the Spirit first kindles a holy fire, and then increases the flame. CHRIST had, in the use of means, wrought on the church before, and now further promoteth his own work. We must first take in, and then send out. First, be cisterns to contain, and then, conduits to convey. The wind first blows, and then the spices of the church flow out. We are first sweet in ourselves, and then sweet to others.

 

 We see further from hence, that it is not enough to be good in ourselves, but our goodness must flow out; that is, stream forth for the good of others. We must labor to be (as was said of John,) burning and shining Christians for CHRIST is not like a box of ointment shut up; but like that box of ointment that Mary poured out, which perfumed the whole house. For the Spirit is herein like wind, it carries the sweet savour of grace togethers. A Christian, so soon as he finds any rooting in GOD, is of a spreading disposition, and makes the place he lives in the better for him. The whole body is better for every good member; and, as we see in Onesimus, the meanest persons, when they become to be good, are useful and profitable. Then we have what we have to purpose, when others have occasion to bless God for us, for conveying comfort to them by us. And for our furtherance herein, the winds are called upon to awake, and blow upon CHRIST's garden, that the spices thereof may flow out.

 

Hence we see also, that God delights to add encouragement to encouragement, to maintain new setters out in religion. He does not only give them a stock of grace at the beginning, but also helps them to trade. He is not only Alpha, but Omega unto them; the beginning and the ending. He not only plants graces, but also waters, and cherishes them. Where the Spirit of CHRIST is, it is an encouraging Spirit. For it not only infuses grace, but also stirs it up, that we may be ready prepared for every good work. The Spirit must bring all into exercise, else grace will he asleep. We need a present Spirit to do every good. Not only the will, but the deed is from the Spirit. This should excite us to go to CHRIST, that he may stir up his own graces in us, that they may flow out. Let us labor then in ourselves to be full of goodness, that so we may be fitted to do good to all. As God is good, and does good to all, so must we strive to be as like him as may be. In which case for others' sake, we must pray that God would make the winds to blow out fully upon us, that our spices may flow out for their good. Thus far of CHRIST's command to the " north and south wind to awake and blow upon his garden, that the spices thereof may flow out."

 

 In the next place we have CHRIST invited by the church to come into his garden; with the end thereof, to eat his pleasant fruits. " Let my beloved come into his garden, and eat his pleasant fruits. These,words chew: the church's further- desire of-CHRIST's presence, to delight in the graces of. his own Spirit in her. She invites him to come and take delight in the graces of his own Spirit. And she calls him beloved, because all her love is spent on CHRIST, who gave himself to a cursed death for her. Our love should run no other way, therefore the church calls CHRIST her beloved. CHRIST was there before, but she desires a further presence of him. Whence we may observe; that, wheresoever grace is truly begun, there is still a further desire of CHRIST's presence, and approaching daily more and more to the soul. The church never thinks CHRIST near enough, until she be in heaven. The bride always cries, " Come, Lord JESUS, come quickly." Now these degrees of CHRIST's approaches to the soul until his second coming, are, that he may manifest himself more and more in defending, comforting, and enriching his church with grace. Every further manifestation of his presence is a further coming. " But why is the church thus earnest" First, because grace helps to see our need of CHRIST, and so helps us to prize him the more; which high esteem breeds an earnest desire after him, and a desire of further likeness to him. And, Secondly, because the church well knows, that when CHRIST comes to the soul, he comes not alone, but with his Spirit; and his Spirit with abundance of peace and comfort. This she knows, what need she has of his presence, that without him there is no comfortable living. For wheresoever he is, he makes the soul a kind of heaven, and all conditions of life comfortable. Hence we may see, that those that do not desire the presence of CHRIST in his ordinances, are (it is to be feared,) such as the wind of the Holy Ghost never blew upon. The Spirit in the spouse is always saying to CHRIST, "Come." It is from the Spirit that we desire more of the Spirit; and from the presence of CHRIST, that we desire a further presence and communion with him.

 

 Now let us consider the end and reason why CHRIST is - desired by the church to come into his garden, and that is, "to eat his pleasant fruits;" or, in other words, to give him contentment. And is it not fit that CHRIST should eat the fruit of his own vine, have comfort of his own garden, taste his own fruits The only delight CHRIST has in the world, is in his garden. And that he may take the more delight in it, he makes it fruitful; and those fruits are precious fruits, as growing from plants set by his own hand, relishing of his own Spirit, and so fitted for his taste. Now the church, knowing the fruits of grace in her heart, desireth that CHRIST would delight in his own graces, and kindly accept of what she presented him with. We see from hence, that a gracious heart is privy to its own grace and sincerity; and so far as it is privy, is bold with CHRIST in a sweet and reverent manner. So much sincerity, so much confidence. If our heart condemn us not of insincerity, we may in a reverent manner speak boldly to CHRIST. It is not fit there should be strangeness between CHRIST and his spouse; neither indeed will there be, when she is on the growing hand. But mark the order: first, CHRIST blows, and then the church says, " Come." CHRIST begins in love, then love draws love.: CHRIST draws the church, and she runs after him. The fire of love melts more than the fire of affliction. Again, we may see here in the church a care-fulness to please CHRIST. As it is the duty, so it is the disposition of the church of CHRIST to please her husband. Thus far of the church's invitation of CHRIST into his garden: now follows his gracious answer in the first verse of this fifth chapter, " I am come into my garden, my sister, my spouse, I have gathered my myrrh with my spice: I have eaten my honey-comb with my honey: I have drunk my wine with my milk: eat, O friends; drink, yea, drink abundantly, O beloved!" These words contain in them an answer to the desire of the church, in the latter part of the verse formerly handled: and then, ver. 2, is set forth, the secure state of the church at this time; " I sleep, but my heart waketh." In setting down whereof, the Holy Ghost here by Solomon shows likewise the loving intercourse between CHRIST and the church. CHRIST, upon the secure state of the church, desires her, "to open unto him," ver. 2. Which desire of CHRIST is put off with poor and slender excuses, ver. 3, " I have put off my coat, how shall I put it on I have washed my feet, how shall I defile them" The consequence of these excuses is, that CHRIST goes away from the church, ver. 6, "I opened to my beloved, but my beloved had withdrawn himself, and was gone." Where-upon she is restless, and inquires after CHRIST from the watchmen, who misuse, "wound her, and take away her veil from her," ver. 7. However, the church for all this gives not over searching after CHRIST, but asks the daughters of Jerusalem what was become of her beloved, ver. 8, and withal in a few words, but full of large expression, she relates her case unto them, that she was "sick of love;" and so chargeth them Co tell her beloved, if they find him. Whereupon a question is moved by them, ver. 9, " What is thy beloved more than another beloved" She takes occasion hence (being full of love, which is glad of all occasions,) to speak of him, to burst forth into his praises, from ver. 1O, to the end of this chapter.

 

 The church here in her encomiums of CHRIST, sets him forth, 1. In general; beyond comparison above all others, to be " the chiefest among ten thousand," ver. 1O. And 2. In particular; describing him as lovely in every part and feature. The issue whereof was, that the daughters of Jerusalem became likewise enamoured with him, chap. 6: 1: And thereupon also inquire after him: " Whither is thy beloved gone Whither is thy beloved turned aside P Tell us, that we may seek him with thee." Upon this demand the church answers, " My beloved is gone down into the garden, to the beds of spices, to feed in the gardens, and to gather lilies," chap. 6: 2. And then makes a triumphant close, ver. 3, " I am my beloved's, and my beloved is mine: he feeds among the lilies." All which will better appear in the particulars themselves.

 

 The first thing then which offereth itself to our consideration is, CHRIST's answer to the church's invitation: " I am come into my garden, my sister, my spouse, I have gathered my myrrh with my spice; I have eaten my honey-comb with my honey; I have drank my wine with my milk: eat, O friends, drink, yea, drink abundantly, O beloved!" In this verse we have, 1: CHRIST's answer to the church's petition: " I am come into my garden." II. A description of the church: "My sister, my spouse." III. CHRIST's acceptation of what he had gotten there; " I have gathered my myrrh with my spice; I have eaten my honey-comb with' my honey." 4: An invitation of all CHRIST's friends to an abundant feast: "Eat, O friends, drink, yea, drink abundantly, O beloved!"

 

 I. In that CHRIST makes such an answer unto the church's invitation, " I am come into my garden," we see that CHRIST comes into his garden. It is much that he who has heaven to delight in, will delight to dwell among the sons of sinful men; but this he does for us, and so takes notice of the church's petition, " Let my beloved come into his garden, and eat his pleasant fruit:" the right speech of the church that gives all to CHRIST; who, when she has made such a petition, hears it. God first of all makes his church lovely, planteth good things therein, and then stirs up in her good desires; both fitness to pray for an inward disposition and holy desires: after which, CHRIST, hearing the voice of his own Spirit in her, and regarding his own preparations, answers them graciously. Whence we may observe, that God stirs up holy desires in us, and then answers the desires of his Holy Spirit in us. Let this, therefore, be a singular comfort to us, that as in all wants, so in that of friends, when we have none to go to, yet we have GOD, to whom we may freely pour out our hearts; there being no place in the world that can restrain us from his presence, or his Spirit from us. Again; if God be thus ready to prepare our hearts, and his ear to hearken thereunto, let us stir up our hearts to make use of our privileges. 

 

 What a prerogative is it for a favorite to have the ear of his prince Him we account happy. Surely he is much more happy that has God's ear; that has God to be his Father in the covenant of grace; that has him reconciled, and can upon all occasions pour out his heart before him, who is merciful and faithful, wise and most able to help us. Why are we discouraged therefore and why are we cast down when we have such a gracious God to go to in all our extremities. He that can pray, can never be uncomfortable. This should also stir us up to keep our peace with GOD, that so we may always have access unto him, and communion with him. What a sad case is it to lose other comforts, and to be in such a state, that we cannot go to God with any boldness It is the greatest loss of all when we have lost the spirit of prayer. For if we lose other things, we may recover them by prayer. But when we have lost this boldness to go to GOD, and are afraid to look him in the face, (as malefactors the judge,) this is a woeful state indeed.

 

 Now there are divers cases wherein the soul is not in a state fit for prayer. As that first, " If I regard iniquity in my heart, the Lord will not regard my prayer." If a man purposeth to live in any sin against GOD, he will not regard his prayer. Therefore we must come with a resolute purpose to break off all sinful courses, and to give up ourselves to the guidance of God's Spirit. And this will be a forcible reason to move us thereunto, because so long as we live in any known sin, God neither regards us nor our prayers. The very sacrifice of the wicked is abominable. Another case is, when we will not forgive others. We know it is directly set down in the Lord's prayer, " Forgive us our trespasses, as we forgive them that trespass against us," Matt. 6: 12; and there is further added, ver. 15, " If you forgive not men their trespasses, neither will your heavenly Father forgive you." If our hearts tell us, we have no disposition to be at peace and agreement, then we do but take God's name in vain, when we ask him to forgive our sins. Shall I look for mercy, that have no merciful heart myself Can I hope to find that from GOD, that others cannot find from me Neither is it sufficient to avoid grudging and malice against others; but we must look that they have not cause to grudge against us. "If you bring thy gift to the altar, and there rememberest that thybrother has ought against thee, leave there thy gift before the altar, and go thy way; first be reconciled to thy brother, and then come and offer thy gift," Matt. 5: 23. So that if we do not seek reconciliation with men, unto whom we have done wrong, God will not be reconciled to us, nor accept any service from us. But here may be asked, " How shall I know whether God regards my prayers or not" l. When he grants the thing prayed for, or enlargeth our hearts to pray still. It is a greater gift than the thing itself we beg, to have a spirit of prayer with a heart enlarged. For as long as the heart is enlarged in prayer, it is a sign that God has a special regard of us, and will grant our petition in the best and fittest time. 2. When he answers us in a better and higher kind: as Paul, when he prayed for the taking away of the thorn in the flesh, had promises of sufficient grace. And, 3. When he gives us inward peace, though he give not the thing we desired: so though he answers not our prayers in particular; yet he vouchsafes inward peace unto us: " The peace of GOD, which passes all understanding, guards our hearts and minds in the knowledge and love of GOD," assuring us that it shall go well with us. And thus in not hearing our prayers, yet we have our heart's desire, when God's will is made known. And is not this sufficient for a Christian, either to have the thing, or to have inward peace, with assurance that it shall go better with him, than if he had it; with a spirit enlarged to pray, till he have the thing prayed for For if any of these be given, God respects our prayers.

 

 Again, in that CHRIST is thus ready to come into his garden upon the church's invitation, we may further observe, that CHRIST is ready to vouchsafe his gracious presence to his children, that call earnestly upon him. But some may say, " How shall we know that CHRIST is present with us" We may know it in the word and sacraments, and in the communion of saints; for these are the conveyances whereby he manifests himself. „ As we need not take the sun from heaven to know whether it be day; which may be known by the light, heat, and fruitfulness of the creature: and as in the spring, we need not look to the heaven to see whether the sun be come near us or not; for looking on the earth, we may see all green, fresh, lively, and vigorous: so it is with the presence of CHRIST; we may know he is present, by that light which is in the soul. And there is, together with light,. a heat above nature; the affections are kindled to love the best things, and to join in them. And, together with heat, there is strength and vigor to carry us to spiritual duties, framing us to a holy communion with God and one another. And there is every way cheerfulness and enlargement of spirit; as it is with the creature when the sun approacheth. For these causes the church desires CHRIST, that she may have more light, life, heat, vigor, strength, and that she may be more cheerful and fruitful in duties. The soul, when it is once made spiritual, does still desire a further and further presence of CHRIST, to be made better and better.

 

 What a comfort is this to Christians, that they have the presence of CHRIST so far as shall make them happy Nothing but heaven (or rather CHRIST in heaven) itself, will content the children of God. In the mean time, his presence in the congregation makes their souls, as it were, heaven. If the king's presence, who carries the court with him, makes all places where he is a court; so CHRIST carries a kind of heaven with him wheresoever he is. His presence has with it life, light, comfort, strength, and all. For one beam of his countenance will scatter all the clouds of grief whatsoever. It is no matter where we be, so CHRIST be with t. If we are with the three children in a fiery furnace, it is no matter if a fourth be there also. If CHRIST be with us, nothing shall hurt us. In a dungeon, if CHRIST's presence be there by his Spirit, all is comfortable. It changeth the nature of all things, sweeteneth every thing.

 

 II. Let us next consider, the description of the church, " My sister, my spouse.” In these sweet compellations there is both affinity and consanguinity; 1. His sister, by blood; 2. His spouse, by marriage; all the bonds that may tie us to CHRIST, and CHRIST to us. 1. We may observe from hence, that CHRIST is our brother, and the church and every member thereof is his sister. " I go," says CHRIST, " to my Father, and to your Father, to my GOD, and to your God." " Go," says he, "and tell my brethren." This was after his resurrection. His advancement did not change his disposition. Go, tell my brethren that left me so unkindly; go tell Peter that was most unkind of all, and most cast down with the sense of it. He became our brother by incarnation. For, all our union is from the first union of two natures in one person. CHRIST became "bone of our bone, and flesh of our flesh," to make us spiritually bone of his bone, and flesh of his flesh. Therefore, let us labor to be like to him, who for that purpose became like to us, " Immanuel, God with us," that we might be like him, and " partake of the Divine nature." CHRIST was not ashamed to call us brethren, nor abhorred the virgin's womb. He took our base nature; and not only our nature, but our curse. He was not ashamed of us, and shall we be ashamed to own him Against this cowardice our Savior pronounceth this thunderbolt: " He that is ashamed of me before men, him will I be ashamed of before my Father, and the holy angels," Mark 8: 38. This should be a motive to have good Christians in high estimation, and to take heed how we wrong them; for their brother will take their part. " Saul, Saul, why persecutest you me" says the Head in heaven, when his members were trodden upon on earth. It is more to wrong a Christian than the world imagines; for CHRIST takes it as done to himself. Absalom was a man wicked and unnatural, yet he could not endure the wrong done to his sister Thamar. And has CHRIST no affections, think you, now he is in heaven, to her that is so near him as the church is Howsoever he suffer men to tyrannize over her for awhile, yet it will appear, ere long, that he will take the church's part, for he is our brother.

 

 The church is the daughter of a king, begotten of God; the sister and spouse of a king, because she is the sister and spouse of CHRIST, and the mother of all that are spiritual kings. The church of CHRIST is every way royal. Therefore we are kings, because we are Christians. Hence the Holy Ghost does add here to sister, spouse; indeed, taking the advantage of such relations as are most comfortable to set out the excellent relation that is between CHRIST and his church. Riches, beauty, marriage, nobility, and the like, are scarce worthy of their names; these are but empty things, though our base nature make great matters of them; yet the reality and substance of all these are in heavenly things. True riches are the heavenly graces; true nobility is to. be born of GOD, to be the sister and spouse of CHRIST. True pleasures are those of the Spirit, which endure for ever, and will stand when all outward comforts vanish. That mystical union is set down with such variety of expressions, to show, that whatsoever is scattered in the creature severally, is in him entirely.. He is both a friend and a brother, a head and a. husband to us, therefore he takes the names of all.

 

 We may observe further from hence, that the church is the spouse of CHRIST. It springs out of him, as Eve out of Adam. The spouse of CHRIST was taken out of his side, when it was pierced; the church rose out of his blood and death; for he redeemed it, by satisfying Divine justice. We were in such a condition, that CHRIST must redeem us, before he could wed us. First, he must beincarnate in our nature, before he could be a fit husband. And then, because we were in bondage and captivity, we must be redeemed before he could marry us. " He purchased his church with his own blood." CHRIST has a right to us, for he bought us dearly. Let us then oft think of this nearness between CHRIST and us, (if we have once given our names to him,) and not be discouraged for any sin or unworthiness in us. Who sues a woman for a debt when she is married Therefore answer all accusations thus: Go to CHRIST; if you have any thing to say to me, go to my husband. What a comfort is this to a distressed conscience If sin cannot dismay us, which is the cause of all evil, what other ill can dismay us He that exhorts us to bear with the infirmities one of another, will not he bear with his church, (performing the duty of an husband,) in all her infirmities The desire of CHRIST is to make her better, and not to cast her away for that which is amiss. And for outward ills, they are but to refine and make us more conformable to CHRIST our husband, to fit us for heaven, the same way that he went. They have a blessing in them all, for he takes away all that is hurtful; he pities and keeps us as the apple of his eye. Therefore, let us often think of this, since he has vouchsafed to take us so near to himself.

 

Again, if CHRIST be so near us, let us labor for chaste affections; not cleaving to base things. Our affections are never rightly bestowed, but when they are set upon CHRIST; and upon other things as they stand with the love of CHRIST. For the prime love, when it is rightly bestowed, orders and regulates all other loves whatsoever. No man knows how to use earthly things but a Christian, that has first pitched his love on CHRIST; and then seeing all things in him, and in all of them a beam of that love of his, intending happiness to him, he knows how to use every thing in order. Therefore let us keep our communion with CHRIST, and esteem nothing more than his love, because he esteems nothing more than ours.

 

 III. The next branch is, CHRIST's acceptation, " I have gathered my myrrh with my spice; I have gathered my honey-comb with my honey; I have drunk my wine with my milk." So that, together with CHRIST's presence, here is a gracious acceptation of the provision of the church, with a delight in it, and withal a bringing of more with him. The church had a double desire: 1. That CHRIST would come to accept of what she had for him of his own grace, which he had wrought in her soul: and, 2. She was also persuaded that he would not come empty, and only to accept of what was there; but also would bring abundance of grace and comfort with him. There-fore she desires acceptation and increase; both which desires he answers. He comes to his garden, shows his acceptation, and withal he brings more. " I have gathered my myrrh with my spice; I have eaten my honey-comb with my honey; I have drunk my wine with my milk;" that is, I have taken contentment in thy graces. From whence we observe, that God accepts of the graces of his children, and delights in them. But if so be that God accepts the performances and graces, especially the prayers, of his children; let it be an argument to en-courage us to be much in all holy duties. It would deaden the heart to perform service where it would not be accepted. But when all that is good is accepted, and what is amiss is pardoned; when a broken desire, a cup of cold water shall not be unrespected; nay, unrewarded, what can we desire more It is infidelity, which is dishonorable to GOD, and uncomfortable to ourselves, that makes us so barren and cold in duties.

 

 Only let our care be to approve our hearts unto CHRIST. When our hearts are • right, we cannot but think cornfortably of CHRIST. Those that have offended some great persons, are afraid when they hear from them, because they think they are displeasing to them; so a soul that is under the guilt of any sin, is so far from thinking that Cod accepts of it, that it looks to hear nothing from him but some message of anger and displeasure. But one that preserves acquaintance, due distance and respect to a great person, hears from him with comfort. Before he breaks open a letter, he supposes it comes from a friend, one that loves him; so, as we would desire to hear nothing but good news from heaven, and acceptation of all that we do, let us be careful to preserve ourselves in a good state.

 

 But this is not all. God not only accepts and delights in the graces of his children, but CHRIST likewise comes with an enlargement of what he finds. It is not only true of his last coming to judge the quick and the dead, "I come, and my reward is with me;" but also of his inter-mediate comings. When he conies to the soul, he conies not only to accept what is there, but still with his reward with him, to recompense all that is good with the in-crease thereof. Let us then be stirred up to have cornmunion with CHRIST by this motive, that thus we may have an increase of grace. Let us labor to be such as CHRIST may delight in; for our graces are honey and spices to him; and where he tastes sweetness, he will bring more with him. To him that overcometh, he promises the hidden manna. They had manna before; but he means they shall have more abundant communion with himself, who is the hidden manna. The graces of the Spirit of CHRIST delight him, as honey and wine do us, because in the covenant of grace he filleth us by the Spirit of grace, to have comfort in us, as we have in him. For, except there be a mutual joy in one another, there is not communion. Therefore CHRIST furnisheth his church with so much grace as is necessary for a slate of absence here, that may fit her for communion with hint for ever in heaven.

 

 IV. We come now to the invitation of all CHRIST's friends to partake of an abundant feast. "Eat, O friends, drink, yea, drink abundantly, O beloved!" Wherein we find CHRIST, out of the largeness of his affections, multiplieth new titles, beloved and friends. Friendship is the sweetness, intimateness, and strength of love. In our friends, our love dwells and rests itself. Conjugal friendship is the sweetest friendship. All the kinds and degrees of friendship meet in CHRIST toward his spouse. It is the friendship of a husband, of a brother; and if there be any relation in the world wherein friendship is, all is too little to express the love of CHRIST. In friend-ship, there is mutual consent, an union of judgment and affections; there is a mutual sympathy in the good and ill one of another, as if there were one soul in two bodies. And there is likewise liberty, which is the life of friend-ship. There is a free intercourse between friends, a free opening of secrets. So here CHRIST opens his secrets to us, and we to him. We lay open all our cares and desires before him; and CHRIST's Spirit reveals the secrets of CHRIST's heart to us concerning our salvation. In friend-ship also there is comfort one in another. CHRIST's delight was to be with the sons of men, and oursas to be with him. And in friendship there is a mutual honor and respect one of another. But here is some difference in this friendship; for though CHRIST calls us friends, and therein in some sort brings himself down to us, yet we must re-member that this is a friendship of unequals. CHRIST's honoring of us is, his -putting honor upon us; our honoring him is the giving him the honor due to his name. This friendship must be maintained by due respect on our parts. As he is our friend, so he is our king, and knows how to correct us if we forget our distance. And as CHRIST's friendship is sweet, so it is constant in all conditions. If other friends fail us, this Friend will never fail us. If we are not ashamed of him, he will not be ashamed of us. I-Tow comfortable would our life be, if we could draw out the comfort this title of friend affordeth It is a comfortable, a fruitful, and an eternal friendship.

 

 Mark, now, how CHRIST draws his friends on: " Eat, O friends, drink, yea, drink abundantly." There is no danger of taking too much. Where the spring is infinite, we can never draw the wells dry. We can never suckthe breasts of his consolation too much; and the more strong and cheerful we are, the better service we shall perform, and the more it will be accepted. If any be hindered by conceit of unworthiness, if affected deeply with it, let them consider what kind of men were compelled to the banquet; the blind, the lame. See a lively picture of God's mercy in the example of the prodigal; he fears sharp chiding, and the father provides a rich banquet; he go to his father, but the father runs to meet him. Did CHRIST ever turn back any that came unto him, if they came out of a true sense of their wants Nay, but he says, " Whosoever comcth to me, I will by no means cast him out."

 

 But let us inquire particularly, what it was that CHRIST took delight in, and invites others to delight in. We find it was myrrh and spice, honey and honey-comb, wine and milk: which show, 1. The sweetness. 2. The variety. 3. The use of grace and spiritual comfort. Myrrh and spices, 1: Refresh the spirits; and, 2. Preserve from putrefaction, which are therefore used in embalming. If the soul be not embalmed with grace, it is a noisome carrion soul; and as it is in itself, so whatsoever cometh from it is abominable. Again, milk and honey nourish and strengthen, and wine increases spirits, and allayeth sorrow and care. "Give wine to him that is ready to die." The sense of the love of CHRIST is sweeter than wine, it banisheth fears, and sorrow and care.

 

 From this mutual delight between CHRIST and his spouse, we may observe next, that there is a mutual feasting between CHRIST and his church. The church bringeth what she has of his Spirit, and CHRIST comes with more plenty. There is not the meanest Christian in whom there is not somewhat to welcome CHRIST withal; but CHRIST sends his provision before, and comes (as we say,) at his own cost: he sends a spirit of faith, a spirit of love, a spirit of obedience. Some are content to invite others, but are loath to go to others; they would have wherewith to entertain CHRIST, but are unwilling to be beholden to CHRIST. And some are content to have benefit by CHRIST, as his righteousness to cover them, but they desire not grace to entertain CHRIST. But a heart truly gracious, desireth both to delight in CHRIST, and that CHRIST may delight in it: it desireth grace together with mercy, holiness with happiness. CHRIST could not delight in his love to us, if we by his grace had, not a love planted in our hearts to him.

 

 But to speak more Iargely of this feast. We sec it pleases CHRIST to vail heavenly matters with comparisons fetched from earthly things, that so he may enter into our souls the better by our senses. So here CHRIST maketh us a feast, a marriage-feast with the king's son, of all feasts the most magnificent. 1. This is a feast, in regard of the choice rarities we have in CHRIST. The comforts we have from CHRIST are the best comforts; the peace, the best peace; the privileges, the highest privileges. " His flesh," crucified for us, to satisfy Divine justice, " is meat in-deed; his blood," shed for us, "is drink indeed;" these feed our souls, and that to eternal life. The love of God the Father in, giving CHRIST to death, and CHRIST's love in giving himself, together with full contentment to Divine justice, is the gift that the soul especially feeds on. If he giveth himself, will he not give all things with himself. 2. As in a feast there is variety, so CHRIST maketh a feast of variety of choice things for his spouse. " CHRIST is made to us of GOD, wisdom, righteousness, sanctification, and redemption;" that we should not be too much cast down with thoughts of our own folly, guilt, unholiness and misery. There is that in CHRIST which answers to all our wants, and an all-sufficiency for all degrees of happiness. All the graces and comforts we have, and the promises whereby they are made over unto us, are but CHRIST applied in several ways, as the need of every Christian shall require. CHRIST himself is the ocean, issuing into several streams, to refresh the city of God. We can be in no condition but we have a promise to feed on; and " all promises are yea and amen;" made to usin CHRIST, and performed to us for CHRIST. 3. Therefore, as we have in CHRIST a feast for variety, so for sufficiency of all good. No man go hungry from a feast. In CHRIST there is not only abundance, but redundance; as in clouds to drop down showers, as in the sun to send forth beams. As CHRIST is full of grace and truth, so he fully dischargeth all his offices. There is an overflowing of all that is good for our good. He that could multiply bread for the body, he can multiply grace for our soul. If he giveth life, he giveth it in abundance: if he giveth water of life, he giveth rivers, not small streams: if he giveth peace and joy, he giveth it in abundance: his scope is to fill up our joy to the full. As he is able, so " is he willing to do for,us far more abundantly than we are able to think or speak." In a feast, there is variety of friendly company; so here friends are stirred up to refresh themselves with us. We have the blessed Trinity, the angels, and all our fellow members in CHRIST to come with us.

 

 But here is the mystery, the founder and master of the feast is CHRIST himself, and he is both guest and banquet and all. All graces and comforts arc the fruits of his Spirit, and he alone that infused the soul can satisfy the soul. He that is above the conscience, can only quiet the conscience. He is that Wisdom that sends forth maidens, Prov. 9: 3, his ministers, to invite to his feast. It is he that cheereth up his guests, as here. Those that invited others, brought ointment, and poured it out upon them, to show their welcome, (as may appear by our Savior's speech to the pharisee that invited him.) So we have from CHRIST both the oil of grace and gladness. " He creates the fruits of the lips to be peace;" speaking that peace and joy to the heart that others do to the ear. The vessels wherein CHRIST conveyeth his dainties are, the ministry of the Word and sacraments. By these we come to enjoy CHRIST, his comforts and graces; and by this feast of grace we come at length to the feast of glory; where we shall be satisfied with the image of GOD, and enjoy fullness of pleasure for evermore. Upon the whole, we cannot please CHRIST better than by a cheerful taking part of his rich provision: and a Christian aims to " rejoice always in the Lord," and that from enjoying our privileges in him. We are not bidden to mourn always, but to " rejoice always." Indeed, we have causes of mourning, but it is that the seed of joy should he sown in mourning; and we can never be in so forlorn a condition wherein, if we understand CHRIST and ourselves, we have not cause of joy. We should labor then to bring with us a -taste for these dainties, and an appetite to them. The soul has a taste of its own; and as all creatures that have life have a taste to relish and distinguish that which is good for them, from that which is offensive; so, wheresoever spiritual life is, there is likewise a taste suitable to spiritual things. And if there were not a taste in the soul, we could never delight in GOD, and his rich goodness in CHRIST.

 

 A further observation we shall make upon this gracious invitation of CHRIST to his friends to partake of his graces and dainties, is, that as he therein comes stored with further grace and comfort for his people, and stirs up both the church, and all that bear good will to it, to delight in the graces and comforts of his church; so we ought to rejoice in the comforts and graces of others, and of our-selves. A Christian should not only examine his heart for the evil that is in him, to be humbled, but what good there is, that he may be thankful. And since CHRIST accepts the very first-fruits, and delights in them, we should know what he delights in, that we may go boldly to him, considering that it is not of ourselves, but of CHRIST, whatsoever is good. Therefore we ought to know our own graces. And here we have need to have CHRIST's Spirit to help us to know what good is in us. And CHRIST, when he will have us comfortable indeed, will discover to us what cause we have to rejoice, and show us what is the work of his own Spirit. And we should not only rejoice on our own accounts, that we have found favor in the sight of GOD, and are made partakers of his grace, but also in the happy condition of every good Christian. There is joy in heaven at the conversion of one sinner: even so all true-hearted Christians should joy in the graces one of another. Want of joy shows want of grace. There is not a surer character of a SATANical disposition than to look on the graces of God's children with a malignant eye. All that have grace in them are of CHRIST's and of the angels disposition: they joy at the conversion and growth of any Christians. Such are styled here, Friends, and beloved; and indeed none but friends and beloved can love as CHRIST loves, and delight as CHRIST delights.

 

 From discoursing on this loving intercourse between CHRIST and his church, we shall proceed to consider the church in a different situation; which she expresses thus, ver. 2, " I sleep, but my heart waketh." We find here a great change in the spiritual condition of the church. After she had recovered herself out of a former desertion, expressed in the beginning of the third chapter, she now falleth into a deeper desertion from the remainder of corruption getting strength. She now falleth asleep: then she was awake in the night, and sought her Beloved: here is no present awaking, no seeking; there no misusage by the watchmen, as here: there she finds him more speedily; here she falls sick with love before CHRIST discovereth himself.

 

 Before we come to the words, observe in general, that the state of the church and every Christian is subject to many spiritual alterations. Like as we see in Abraham, sometimes strong in faith, sometimes fearful: in David, sometimes standing, sometimes falling; sometimes recovering himself, and standing faster; sometimes triumphing, " The Lord is the light of my countenance, whom shall I fear" Sometimes again crying out, " I shall one day fall by the hands of Saul." There is no creature subject to so many changes as man. From a state of innocency he fell into a state of corruption; from that he by grace is restored to a state of grace; and from grace to glory. But it should be our care to watch, lest corruption gather head, and ill humors break out, and to strive for an even frame of soul here, till we come thither, where our condition shall be as now CHRIST's is, and as heaven is, altogether unchangeable.

 

 To come to the words: They coniain, 1. A confession, " I sleep;" and, 2. A correction; "but my heart waketh." The church has a double aspect; one to the ill, her sleeping; the other to her good, her heart, in some degree, awaked. We sec here, that after a feast the church falleth asleep. But we must not here conceive this sleep to be that dead sleep that all men are in by nature; nor to be that judicial sleep, that spirit of slumber, which is a further degree of that natural sleep to which God giveth up some as a seal of their desperate condition; but here is meant that sleep that arises out of the remainder of corruption unsubdued, and prevailing over, the better part. By comparing the state of the church here, with the state of it in the third chapter, we find that where a careful watch is not- kept over the soul, there, after a recovery, will follow a more dangerous distemper. It is best therefore to deal thoroughly with our hearts, else we shall dishonor our own beginnings. Unless we stand upon our guard, the flesh will get the upper hand. The best are no farther safe, than they are watchful. What great need have we then to shun this sleepy temper, which for the present so locks up "the everlasting gates" of our soul, " that the King of Glory cannot enter in;" and to strive for this blessed heart-waking disposition, which may help us at all times to see our dangers, and by God's blessing recover us out of them; as here the church does at length, though first beaten by the "watchmen," and in a world of perplexities, ere she can recover her former communion with CHRIST. We find by experience what a woful thing it is for the soul, which has once tasted how gracious the Lord is, to be without a sense of God's love. When it looks upon sin as the cause of this separation; this is as death unto it. Therefore the church's experience must be our warning, how we grieve the Spirit, and so fall into this spiritual sleep. We may observe farther, in these words, the ingenuousness of the church in laying open her own state. And it is the disposition of God's people-to be ingenuous in this respect. And there is good reason: for this ingenuous dealing, (besides that it is giving glory to GOD,) easeth the soul. Whilst the arrow's head sticks in the wound, it will not heal. Sin unconfessed is like a broken piece of iron in the body; it must be gotten out, else it will by festering, cause more danger. It is like poison in the stomach, if it be not presently cast up, it will infect the whole body. Is it not better then to take shame to ourselves now, than to be ashamed hereafter before angels, devils, and men The cause of God's severe dealing with us, is, that we should deal severely with ourselves. The best trial of religion in us, is, by those actions whereby we reflect on ourselves, by judging and condemning of ourselves; for this argueth a spirit without guile. Sin and shifting came into the world together.

 

 Mark further, another sign of a gracious soul is, To be abased for lesser defects, sleepiness and indisposition to good. One would think drowsiness were no such great matter: O! but the church had such sweet acquaintance with CHRIST, that every little indisposition that hindered any degree of communion was grievous to her. Many confess great fulls, but how few are humbled for dullness of spirit, want of love, of zeal, and cheerfulness in duty This, accompanied with striving against it, argues a good spirit. A carnal man is not more humbled for gross sin, than a Christian for defects in good actions, when it is not with him as it has been, and as he would. The reason. is, where there is a clear light, there motes are discernible: and spiritual life is sensible of any obstruction. This go in the world for unnecessary nicety. The-world straineth not at those gnats. But those upon whose hearts the Sun of Righteousness has shined, have both a clear sight and a tender heart.

 

 You see here, that a Christian has two principles in him, that which is good, and that which is evil, whence issueth the weakness of his actions and affections. They are all mixed, as are the principles from which they come forth. We may observe further, that a Christian man may know how it is with himself, though he be mixed of flesh and spirit; he has a distinguishing knowledge and judgment, whereby he knows both the good and evil in himself. In a dungeon where there is nothing but darkness, both on the eye that should see, and on that which should be seen, he can see nothing; but where there is a supernatural principle, there the light of the Spirit searcheth the dark corners of the heart. A man that has the Spirit knows both; he knows himself and his own heart. The Spirit has a light of its own, even as reason has. Shall a man that is merely natural reflect upon his state, and know what he knows, what he thinks, what he doth And may not the soul that is raised to an higher state know as much Undoubtedly it may. Besides, we have the Spirit of GOD, which is light, and self- evidencing. It shows unto us, where it is, and what it is. The Spirit of God is a discerning Spirit, it discovereth what is flesh and what is spirit.

 

 I sleep. It is one use of our body to help us in spiritual expressions. So here the church fetcheth a comparison from the body to express the state of the soul. I sleep. And indeed bodily and spiritual sleep resemble each other, in the causes, in the effects, and in the dangerous issue. With regard to their causes: as natural sleep arises oft from weariness and want of spirits; so there is a spiritual sleep arising from discouragements, and too much expense of the strength of the soul upon other matters, upon impertinencies that concern it not. Again, as some are brought to sleep by music; so many by flattering enticements and insinuations of others are east into a spiritual sleep. Again, sleep often arises from want of exercise; so when there is a cessation from spiritual exercise, there followeth a spiritual sleep. Exercise keeps waking. Again, sometimes sleep is caused by some kind of poison, especially the poison of asps, which kills in sleeping: and do not sinful delights do the like to the soul Insensible evils are the most dangerous.

 

 With regard to their effects, the bodily and spiritual sleep are also alike. Men will draw the curtains and shut out light, when they mean to compose themselves to rest: so when men favor themselves in some ways, not allowable, they are afraid to be disquieted by the light. Light discovereth, awaketh, and stirs up to working. And men, when they are loath to do what they know, are loath to know what they should do. " They that sleep, sleep in the night." Much of the anger that men bear against the Word laid open to them, is because it will not suffer them to sleep quietly in their sins. There cannot be a worse sign than when men will not endure wholesome words. In sleep, men dream of false good, and forget true danger. Many dream of-meat, and when they awake, their soul is empty. Vain hopes are the dreams of waking men, as vain dreams arc of sleeping and carnal men, whose life is but a dream. In sleep there is no exercise of senses or motion; as then men are not sensible of good or ill. Motion followeth sensibility. What good we are not sensible of, we move not unto. Hence sleep is akin to death, for the time depriving us of the use of all our senses. It is all one to have no senses, and not to use them. We may say of men in this sleepy temper, as the Scripture speaks of idols, " They have mouths, but they speak nut; they have eyes and see not; ears and hear not; noses have they, but they smell not; they have hands, but they handle not; feet have they, but they walk riot," Psa. cxv, -5,6,7.

 

 They are likewise alike in danger. In sleep the most precious thing- men carry about them, is taken away with-out resistance; and they are ready to-let loose what they held fast before, were it never so rich a jewel. And it is so in spiritual sleepiness. Men suffer the profession of the truth to be wrung from them without much with-standing; and with letting fall their watch, let fall like-wise their grace, and are in danger to be robbed of all. There is no danger but a man in sleep is fair for, and exposed unto. Sisera was slain asleep, and Ishbosheth at noon-day. There is no temptation, no sin, no judgment, but a secure, drowsy soul, is open for. And therefore watchfulness is so often enforced by the Spirit of God in the Scriptures.

 

 Having thus treated of the confession of the church, I proceed now to say something of the correction, ex-pressed in these words, " But my heart waketh." The word heart, you know, includes the whole soul. For the heart is put for the understanding; as we say, an understanding heart. To lay things up in our hearts; there it is memory; and to cleave in heart is to cleave in will. To rejoice in heart, means in the affection. So that all the powers of the soul, the whole inward man, (as Paul calls it) is understood by the heart. But what is that good the church confesseth, when she says, GQ My heart waketh" First, though she be in a sleepy state, yet she has her judgment sound. And again, though she be asleep she has a working in the will, choosing the better part which she will cleave to. The child of GOD, though asleep, has a general purpose to please God in all things, and no settled purpose to sleep thus. Answerable to his judgment therefore he chooseth the better part and side; he owns God and his cause, even in evil times, cleaving in resolution of heart to the best ways, though with weakness. His conscience likewise is awake in some degree. So the conscience of God's children is never so sleepy, but it is awake in some measure; there is so much life in it, as upon speech or conversation, there will be an opening of it, and a yielding at length to the strength of spiritual reason. And answerable to these, inward powers is the outward obedience of God'schildren, in their sleepy estate. They go on in a course of obedience, though coldly, and not so as to give others a good example, or yield themselves comfort.

 

 But how shall we keep our souls awake Think that ere long we shall be drawn to an exact account before a strict judge: and shall our eyes then be sleeping and careless These and such like considerations we should propound to ourselves, that so we might have waking souls, Moreover it conduceth much to the awakening of the soul to keep faith awake. It is not the greatness. alone, but the presence of great things that moves us. Now it is the nature of faith to present things powerfully to the soul; for it sets things before us in the Word of Jehovah, that made all things of nothing, and is Lord of his Word, to give a being to whatsoever he has spoken. Faith is an awakening grace, keep that awake, and it will keep all other graces awake. When a man believes, that all these things shall be on fire ere long; that heaven and earth shall fall in pieces; that we shall be shortly called to give an account of the things done in the body; when faith apprehends, and sets this before the eye of the soul,, it affects the same marvelously. Therefore let faith set before us some present thoughts according to its temper; sometimes terrible things to awaken it out of its dullness; sometimes glorious things, promises and mercies, to awaken it out of its sadness. When we are in a prosperous estate, let faith make present all the sins and temptations that usually accompany such an estate; if in adversity, think of what sins may beset us there; this will awaken such graces in us, as are suitable to such an estate, for the preventing of such sins and temptations, and so keep our hearts in exercise to godliness. Withal, labor for abundance of the Spirit of God; for what makes men sleepy and drowsy The want of spirits, whereby the strength sinks and falls. Christians should know, that there is a necessity, if they will keep them-selves waking, to keep themselves spiritual. Pray for the Spirit above all things; it is the life of our life; the soul of our soul. What is the body without the soul, or the soul without the Spirit of God Even a dead lump. And let us keep ourselves in such good ways, that we may expect the presence of the Spirit to be with us, which will keep us awake.

 

 Again, we must keep ourselves in as much light as may be; for all sleepiness comes with darkness. Let us keep our souls in perpetual light. When any doubt or dark thought arises, upon, yielding thereunto there comes a sleepy temper. Sleepiness in the affections arises from darkness of judgment. The more we labor to increase our knowledge, and the more the spiritual beams of it shine in at our windows, the more shall we be able to keep awake. Another means to keep the soul awake is to labor to preserve it in the fear of God. Fear is an awakening affection, yea one of the most awakening. For, naturally, we are more moved with dangers, than stirred with hopes; therefore that affection that is most conversant about danger, is the most rousing and awakening affection. It is one character of a Christian, who, when he has lost almost all grace, (according to his feeling) yet the fear of God is always left with him. God makes that awe the bond of the new covenant: " I will put my fear in their hearts, that they shall not depart from me." One Christian is better than another, by how much he fears more than another. Of all Christians, mark, those are most gracious, spiritual, and heavenly, that are the most awful, and careful of their speeches, courses, and demeanors; tender, even of offending God in little things. Always as a man grows in grace, he grows in awfulness, and in jealousy of his own corruptions. Therefore let us preserve, by all means, this awful affection, the fear of God. Let us examine the state of our own souls, which will preserve us in a waking state. It is a notable means to keep us awake when we keep our hearts in fear of such sins, as either by our calling, custom, company, or the time we live in, or by our own disposition, we are most prone to.

 

 In the last place, it is a thing of no small consequence, that we keep company with waking and faithful Christians, such as neither sleep themselves, nor willingly suffer any to sleep that are near them. It is a report and a true one of the sweating-sickness, that they that were kept awake, by those that were with them, escaped; but the sickness was deadly if they were suffered to sleep. It is one of the best fruits of our spiritual good acquaintance to keep one another awake. It is an unpleasing work on both sides. But we shall one day cry out against all them, that have pleased themselves and us, in rocking us asleep, and thank those that have pulled us with fear out of the fire, though against our wills.

 

The church having so freely and ingenuously confessed what she could against herself, proceeds yet further to acquaint us with the particulars of her disposition, ver. 2, " It is the voice of my beloved that knocketh." Wherein we find, (which is a good sign,) that she was not in a dead sleep, but that she heard and discerned the voice of her beloved; and more than that, that she remembered all his sweet words and allurements, whereby he pressed her to open unto him, saying, " Open to me, my sister, my love, my dove, my undefiled;" which is set out, with a further moving argument of those inconveniences which CHRIST had suffered in his waiting for entertainment in her heart: " For my head is filled with the dew, and my locks with the drops of the night." All which aggravates her offence, and his patience towards miserable sinners; that he should wait so long for admission into our wretched souls, that he may govern them by his Spirit.

 

 From the church's hearing and discerning the voice of her beloved, we may observe that a Christian soul does know the voice of CHRIST, even in a sleepy state: but much more when in a lively frame. God's believers are CHRIST's sheep: now " my sheep (says CHRIST) hear my voice." It is the ear-mark (as it were) of a Christian, one of the characters of the new man, " to taste words by the ear," (as Job says:) he has a spiritual taste, a discerning relish in his ear; for he has the Spirit of GOD, and therefore relisheth what is suitable to the Spirit. Now the voice of CHRIST without in the ministry, and the Spirit of CHRIST within in the heart, are suitable each to other. Another point we may gather from hence, is, that, take a Christian at the lowest, his heart yearns after CHRIST; acknowledging him to be his beloved. There is a conjugal chastity in the soul of a true Christian, holding firm to the covenant and marriage between CHRIST and it; he keeps that inviolable. Though he may be drowsy, yet there remains a conjugal, spouse-like affection.

 

 We come now to make some observations on CHRIST's carriage towards the church in order to gain admittance. And 1. He knocketh; 2. He bespeaks her with sweet and friendly compellations and 3. He lays before her his great patience and the inconveniency he suffered in waiting long for admittance. From whence we may observe in general, that CHRIST still desires farther and further communion with his church. Even as the true soul, that is touched with the Spirit, desires nearer and nearer communion with CHRIST: so he seeks nearer and nearer communion with his spouse by all sanctified means. CHRIST has never enough of the soul. Again, we may see from hence, that CHRIST takes not the advantage of the sins of his church, to leave her altogether. Trough the church be sleepy, CHRIST continues knocking. The church of Laodicea was a lukewarm, proud, hypocritical church; yet, " behold (says CHRIST) I stand at the door and knock." And here he does not stand knocking, but he withal suffereth indignities, the dew to fall upon him. CHRIST therefore refuses not weak sinners: he that commands that we should " receive him that is weak in the faith," will he reject him that is weak and sleepy No. What father will neglect his child for some failings and weaknesses Nature will move him to respect him as a child.

 

 How merciful is CHRIST both by his office, and by his nature He took our nature upon him, that he might be a merciful Redeemer. And then as GOD, also he is Love. Whatsoever God shows himself to his church, he does it in love. If he be angry in,correcting, it is out of love. If merciful, it is out of love. If he be powerful in defending his church, and revenging himself on our enemies, all is love. " God is love," (says John) that is, He shows himself only in expressions of love to his church. So CHRIST, as GOD, is all love to the church. Likewise CHRIST, as man, was man for this end, to be all love and mercy. Take him in his office, as JESUS to be a Savior, he carrieth salvation in his wings.

 

Let us more particularly consider the means that CHRIST uses in order to gain admittance. And here how excellently is the expression of CHRIST's mercy, love, and patience set out. in the first thing He knocked),. The expression is taken from the fashion of men, in this kind; God condescending to speak to us in our own way. He knocks that we should open and let him come into our hearts, into our more intimate affections. But how does he knock Every kind of way. Sometimes there is a calling for entrance by voice; and when a voice may serve, there needs no further knocking. Sometimes both by voice and knocking. If the voice will not serve, knocking comes after. So it is here, CHRIST does knock and speak; uses the voice of his Word, and knocks by his works; and both together sometimes. But whether by works of mercy or of judgment, he labors to raise the sleepy soul. CHRIST usually begins to call with mercy. All the creatures and blessings of God carry in them (as it were) a voice of God to the soul, that it would entertain his love. There goes a voice of love with every blessing. And the love, the mercy and goodness of God in the creature, is better than the creature itself. As we say of gifts, the love of the giver is better than the gift itself. So the love of GOD, in all his benefits, is better than the thing itself. Every creature and benefit speaks as it were thus to us; we serve thee, that you may serve him, that made thee and us. There is a speech (as it were) in every favor. If favors cannot prevail, then come corrections, which are the voice of God also " Hear the rod and him that smiteth." " But has the rod a voice" Yes; for what do corrections speak, but amendment of the fault we are corrected for So we must hear the rod, all corrections; they are as knockings, that we should open to God and CHRIST. And because corrections of themselves will not amend us, GOD, to this kind of knocking, adds a voice; he teacheth and corrects together. " Happy is that man that you correctest, and teachest out of thy law," says the Psalmist. Correction without teaching is to little purpose; therefore God adds instruction to correction. He opens the con-science so, that it tells us, it is for this that we are corrected. Both blessings and corrections are from GOD, they will not away, (especially corrections) till they have an answer; for they are sent of GOD, who will be sure to have an answer, either in our conversion, or confusion, when he begins once.

 

 Many other ways God uses to knock at our hearts. The examples of those that are good call upon us. The examples of God's justice upon others are speeches to us. He knocks at our door then. He intends our correction, when he visits another; so that if we amend by that, he needs not take us in hand. But besides all this, there is a more near knocking that CHRIST uses to the church: his ministerial knocking. In the days of his flesh he was a preacher and prophet himself, and now he is ascended into heaven, he has given gifts to men, and men to the church, by whom he speaks to the end of the world; they are CHRIST's mouth. As we said of the penmen of the Holy Scriptures, they were but the hand to write, CHRIST was the head to indite: so in preaching and unfolding the Word, they are but CHRIST's mouth and his voice, as it is said of John; and as it is said of Noah's time, " The Spirit of CHRIST preached in the days of Noah to the souls in prison." And now he is in heaven, he speaks by them. And CHRIST is either received or rejected in his ministers. " He that heareth you, heareth me; he that despises you, despises me." CHRIST speaks by his ministers, and they use all kinds of means that CHRIST may be entertained. They move all stones, as it were, sometimes thrcatenings, sometimes intreaties; sometimes they come as sons of thunder, sometimes with the still voice of promises. And because one man is not so fit as another for all varieties of conditions and spirits; therefore God gives variety of gifts to his ministers, that they may knock at the heart of every man by their several gifts. John the Baptist, by a more thundering way of preaching, to make way for CHRIST to come, threateneth judgment: but CHRIST comes with, " Blessed are the poor in spirit; blessed are they that hunger and thirst for righteousness." All kinds of means have been used in the ministry from the beginning of the world. And as the church heard and knew the voice of her beloved; so every Christian takes notice of the means that God uses for his salvation. A Christian is sensible of all the blessed helps thereto. To a dead heart, indeed, it is all one, whether they have means or no means; but a Christian soul takes notice of all the means; says of all, " It is the voice of my beloved!" It hears CHRIST, sees CHRIST in all.

 

 But because of itself this ministry is a dead letter, therefore he joins that, which knocks at the heart together with the Word; even the Spirit, which is the life and soul of the Word; and when the inward word or voice of the Spirit, and the outward word or ministry go together, then CHRIST does effectually knock, and stir up the heart. Now this Spirit with sweet inspirations moves the heart, lightens the understanding, quickens the dull affections, and stirs them up to duty; as it is, Isa. 30: 21. " And thine ears shall hear a voice behind thee, saying, this is the way, walk in it." The Spirit moves us sweetly agreeable to our own nature; it offers not violence to us but so as in Hosea. 11: 4, " I drew them by the cords of a man;" that is, by reasons and motives befitting the nature of a man. And besides his Spirit, God has planted in us a conscience to call upon us, to be his vicar, a God in us to do his office, to call upon us, to direct us, cheek, and condemn us. And whilst CHRIST thus knocketh, all the three persons may be said to do it. For there is the Father and the Spirit with CHRIST, who does all by his Spirit, and from whom he has commission. Therefore God the Father, Son, and Holy Ghost knock at the heart. " Open to me, my love, my dove, my undefiled;" but CHRIST especially by his Spirit, because it is his office. Therefore let us take notice of this voice of CHRIST in the Word, and not think as Samuel thought, that Eli spoke when God spoke; let us think that God speaks to us in the ministry, that CHRIST comes to woo us, and win us thereby. And we ministers are the friends of the bride-groom, who are to hear what CHRIST says to the church; and we must pray to him, that he would teach us what to teach others. We are to procure the contract, and to perfect it till the nuptials are in heaven; that is our work. And you that are hearers, if you do not regard CHRIST's voice in the ministry; know there is a voice you cannot shake off, that peremptory voice at the day of judgment, " Go, ye cursed into hell-fire."

 

 But our adversaries say, " How shall we know that the Word is the Word of God For this heretic says thus, and this interprets it thus." This is the common objection of the great rabbies amongst them. We answer, God's " sheep hear his voice;" when his Word is unfolded, his Spirit goes together with it, breeding a relish of the Word in the hearts of the people, whereby they are able to taste and relish it; and that has a supernatural power and majesty in it, which carries its own evidence. How shall we know light to be light It carries evidence in itself that it is light. How know we that the fire is hot Because it carries evidence in itself that it is so. So if you ask, how we know the Word of God to be the Word of God I say, it carries in itself inbred arguments and characters, so that the soul can say, this Word can be none other but the Word of God; it has such a majesty and power to cast down, and raise up, and to comfort, and to direct, that it carries with it its own evidence. Thus we answer them; which they can answer no way but by cavils. God's sheep hear the voice of CHRIST. He speaks, and the church understands him, " and a stranger's voice they will not hear," John 10: 5. And indeed, this is the only sure way of understanding the Word to be of GOD, from an inbred principle of the majesty in the Word, and a powerful work thereof on the soul itself; and an assent so grounded, is that which makes a sound Christian.