The intercourses of divine love betwixt Christ and his Church, or, The particular believing soul metaphorically expressed by Solomon in the first chapter of the Canticles, or song of songs : opened and applied in several sermons, upon that whole chapter : in which the excellencies of Christ, the yernings of his gospels towards believers, under various circumstances, the workings of their hearts towards, and in, communion with him, with many other gospel propositions of great import to souls, are handles / by John Collinges ...

Sermon XLV.

Cant. 1. 8.

If thou knowest not (O thou fairest amongst Women) Go thy way forth by the footsteps of the Flock, and feed thy Kids by the Shepherds Tents.

MY business in my last exercise was to shew you the nature of her beauty, whom the blessed lover here calls the fai∣rest amongst Women. I shall at this time shew you a Spot in her beauty from the Supposition in the Text, If thou knowest not. It is true that Suppositions neither in holy Writ, nor in our Idiom, do not alwaies contain positions of undoubted truth. Sometimes things that are impossible, or absurd, and false, are supposed in order to the forming of a true conclusion. But in the Text it is certain that it doth. Our Lord in saying If thou knowest not, Supposeth, that the Spouse might not know, and therefore he di∣recteth her in the latter part of the Text. It is certain, that the term know in Scripture doth not alwaies signify the comprehend∣ing the thing spoken of in our understanding, it some∣times

signifieth to approve, sometimes, to attend to what we know, sometimes to Experience. I take here the first and most natural signification of the term to be the Sense. If If thou knowest not, that is, if thou beest ignorant. If thou beest at a loss. At a loss for what? I told you that to perfect the Sense we must supply something from the foregoing verse from the matter of the Spouses Petition. She had desired him to tell her where he fed his flock, where he made them to rest at noon. Where she might have the best, freest, and least interrupted fellowship and communion with him, especially in a time of great distress, and affliction. To this he answereth, O thou fai∣rest amongst Women? If thou knowest not (that is) if thou know∣est not where I feed my flocks, nor where I make them to rest at noon. Go thy way, &c. The words might lead me to a more ge∣neral discourse of the imperfection of a believers state in this life, Or to a more particular discourse concerning those grains of ignorance which may be allowed a gracious Soul. But as the first is too general, so the latter is too hard a task until the world, be better agreed then it yet is, about the number of fundamental truths, necessary to be known, and believ∣ed in order to Eternal life, and Salvation. Besides I think my Text considered as an answer to the preceding petition, guides me to another thing. The Spouses request was, to be instructed how she might enjoy, a full and free communion with her Lord especially in a time of trial and distress with reference to this pe∣tition; her Lord answereth her, If thou knowest not; Supposing she might as to this at some times be ignorant, and at a loss; The Proposition is plain:

Prop. That even the best of Gods People (the fairest amongst Women) may sometimes be at a great loss where, and how to maintain their desired communion with Christ.

I shall open the Proposition in three conclusions. Then confirm and apply it.

1. The Souls communion with Christ lyes in their reciprocal communications of themselves each to other. All communion is made up of a mutual communication of two or more Persons. I have discoursed the nature of communion largely in some of my former discourses and therefore shall say little of it now. Onely I say all communion lyes in a mutual and reciprocal communication. Thus two friends have communion each

with other by frequent meetings together, mutual discourses, and communications of the Secrets of each others hearts, one to another. The Subjects in this communion are Souls clothed with bodies, and their communion is bodily. But now the Soul con∣sidered with Christ, as its correlate in this communion, are Spi∣rits, and their communion is more Spiritual. The Soul perform∣eth its part in it by the secret exercise of the powers God hath given it upon Christ as the object. By Spiritual Meditations, the exercise of faith, love, hope, desire, joy and delight, &c. By giving up its will to his will, assenting to what he dictateth in his word, consenting to what he there commandeth, &c. Christ communicates himself to the Soul by the secret influences of his Spirit, opening and inlightening the understanding, bow∣ing, and inclining the will, influencing the affections, convincing, strengthening, quickening, comforting the Soul. Indeed there is a more external communion with God, but separated from this it signifieth nothing to the Souls advantage; so we are said to have communion with God, in reading, and hearing his word, praying, receiving the Sacraments, the Soul hath in these no further fellowship & communion with God, then it in them exerciseth these more inward powers in more external acts by the advan∣tage of the bodily members; so far as it poureth out itself to God, in prayer by the words of the lips, or opens its heart to God in hearing the word, receiveth it with faith and love, and meekness, &c. So far and no further, hath the Soul in these du∣ties any communion with God. Nor doth God communicate himself to the Soul that is not made to believe and obey what it heareth further then to let it know his will with the advan∣tage of such arguments as his Ministers are inabled to use by vertue of those gifts which he hath given them to fit them for their ministration.

2. There can be no union between Christ, and that Soul, with whom Christ hath not a constant communion, communion is the Daugh∣ter of union, according to the nature of the union. Wherever communion wholly ceaseth, the union is dissolved. Indeed where the communion is voluntary (not from a natural cause) there may be great differences in the degrees of it, but wholly inter∣rupted it cannot be; hence God and Christ have a constant com∣munion with the believing Soul, this is by the Spirit of God given to them, and dwelling, and working in them, and the

seed of God abiding in them. Our union with Christ is preserved by the same means by which it was at first made, which was by Gods first communication of his power and goodness to the Soul, and the Souls communication of itself by faith to him. Thus the Ʋnion was first made between God, and the Soul, thus it is, and must be maintained, and upheld. The reason why we say the Soul once in a state of grace cannot fall from it, either fi∣nally, or totally, is not from the ability, and certainty of their own wills, however renewed, and sanctified, but from the more constant, and certain influences of the Spirit of Grace, which is given to the Soul, dwelleth in it, and worketh in it; Christ hath not only promised to come to them that love him, and keep his Commandments, but to make his abode with him, hence the union between Christ, & the Soul, is not only compared to the moral union between the Husband and Wife, Eph. 5. 30. but to the natural union between the Vine and the Branches, John 15. 1. betwixt which (while they remain united) there is a constant communication, and in very deed did not the Soul of a believer daily receive divine influences and communications, it must wi∣ther, and die as naturally, as the Branch doth, when the union is broken betwixt it and the Vine, and this our Saviour teacheth us, John 15. 4. As the Branch cannot bring forth fruit, unless it abideth in the Vine, so no more can you, except you abide in me.

3. Although the Souls communion with Christ can never be whol∣ly interrupted, and broken, yet it may be more of less, and sometimes indiscerned by the Soul. I say it may be more or less. God may more, or less communicate himself to the Soul, as to his influen∣ces of strengthening, quickning, comforting grace, and the Soul that moveth from these principles, may be able, more or less to communicate itself to God in the exercises of meditation, faith, joy, and delight in God. Nay, sometimes Gods influences may be so secret, and indiscernable, that the Soul may cry out as one forsaken of God, and a stranger to him. This hath so plentiful an evidence in Holy Writ, as the truth of it cannot be disputed. We find David, Psal. 22. 1. crying out, My God! my God, why hast thou forsaken me? Why art thou so far from helping me, and from the words of my roaring, and the Psalmist, Psal. 77 3. I re∣membred God, and was troubled. v. 4.—I am so troubled, that I cannot speak. v. 7. Will the Lord cast off for ever? And will he be favourable no more? Is his mercy clean gone for ever? Doth his pro∣mise fail for evermore? Hath God forgotten to be gracious? Hath

he in anger shut up his tender mercies? There are many instances of this nature in the Psalms, we have an instance in this Song, Cant. 5. 1, 2. By night upon my Bed, I sought him whom my Soul loveth, I sought him, but I found him not. v. 2. I will rise now, and go about the City, in the streets, and in the broad places, I will seek him whom my Soul loveth, I sought him, but I found him not. v. 3. The Watchmen that go about the City, found me, to whom I said, saw ye him whom my Soul loveth. So Cant. 5. 5. I rose up to open to my Beloved, and my Hands dropped with Myrrh, and my Fingers with sweet smelling Myrrh upon the Handles of the lock, I opened to my Beloved, but he had withdrawn himself, and was gone, my Soul failed when he spake, I sought him, but I could not find him, I called him, but he gave me no answer. What do all these meta∣phorical expressions purport? but this, that there are times when the Soul finds a difficulty to maintain, or discern its communion with God.

Sometimes God doth not as at other times breath upon, & com∣municate himself to the Souls, even of the best of his people, the faileur seemeth to be on Gods part, for some just cause, the Soul findeth some freedom to impart, and communicate its self to God, but findeth not Gods assistances, influences, and com∣munications of himself to it, as it desireth, and as it hath expe∣rienced from God at other times; this looks like the case of the Spouse in those two places of this Song before mentioned.

Sometimes again the Soul easily discerneth the faileur in it∣self, it cannot meditate upon God. It remembreth God, and is troubled, it cannot pray with any fervour, nor exercise faith with any boldness; this seems to be the case of the Psalmist, Psal. 77. That the thing is so evident, let me therefore rather spend time to search out the reasons of such a dispensation on Gods part, and affliction on ours.

1. Oh Gods part we usually call such a dispensation a desertion, so as the cause of it is the withdrawing of some divine influen∣ces from the Soul. It was truly said of Augustine, Deus non de∣serit etiamsi deserere videatur. Though God seemeth to forsake, yet he never wholly forsaketh any Soul to whom he is united, it is the withdrawing only of some sensible manifestations of his love. All divine desertions are either founded in Divine Justice, or in the Divine Wisdom, so as the account which can be given of any such dispensation on Gods part, must fall under one of those two heads.

1. When it is founded in Justice, it alwaies is for the punish∣ment of sin. For though God upon the Covenant of Grace hath reserved no liberty to himself eternally to forsake his people, no nor yet totally, yet he hath reserved to himself a liberty for temporary afflictions of them; you have (as to this particu∣lar) a fair copy of the Covenant of grace, Psal. 89. 26. 27, &c. The Covenant of Grace was made with Christ from Eternity, the tenour of it was revealed variously, to Adam upon the Fall, to Noah, to Abraham, to David; in that Psalm you have the re∣velation of it to David, v. 20. 21, 22, 23, 24, 25, 26. He shall cry unto me; thou art my Father, my God, and the rock of my Sal∣vation. Also I will make him my first born, higher then the Kings of the Earth. v. 28. My mercy will I keep for him for evermore, and my Covenant shall stand fast with him. His Seed also will I make to endure for ever, and his Throne as the days of Heaven. As this Covenant was made with Abraham and his Seed, I am thy God, and the God of thy Seed, Gen. 17. So in the further revelati∣on of it to David, it is declared to relate to him and his Seed. Now followeth v. 30. If his Children forsake my Law, and walk not in my Judgments, if they break my Statutes, and keep not my Commandments: That is, if they sin against me, (for all those phrases do but express sin) then v. 32. Will I visit their trans∣gression with the rod, and their iniquity with stripes. Nevertheless my loving kindness will I not utterly take from him, nor suffer my faithfulness to fail. My Covenant will I not break, nor alter the thing that is gone out of my lips. God you see hath reserved to himself upon his Covenant of Grace with his People, a liberty to visit their transgression with the Rod; and their iniquity with stripes, but no liberty utterlyto take away his loving kindness from them: Afflictions (which are there call'd a visitation with rods and stripes) either respect the outward, or the inward man: Those which relate to the outward man, are diseases, pains, per∣secutions, &c. Those which relate to the inward man, are deser∣tions, and temptations, which God permitteth, though himself moveth none to Evil. Desertions are either total, or partial; as to the former God hath foreclosed himself by the Covenant of Grace, in which he hath said, He will never leave his People, nor forsake them. His loving kindness he will not utterly take from them, nor suffer his faithfulness to sail, Psal. 89. 33. Partial desertions therefore are the only rod, the only stripes which God

hath reserved to punish his people with (as to their inward man) who break his Statutes, and keep not his Commandments, these must be the withdrawings of some manifestations of his love, which are promised to those who love him, and keep his Com∣mandments. Hence it is, that as Sampson found the continuing in∣fluence of God upon him (as to his bodily strength) while he kept his vow and covenant with God as a Nazarite, yet when he had betrayed himself to Dalilah, and she had shaved off his locks, he discerned that God was departed from him, and he had not strength to do, as at other times, whatever he resolved: so when the Soul that found in itself a strength before sufficient to grapple with its temptations, and to perform the several duties and operations of a Spiritual life, hath suffered itself to be over∣come with motions; and temptations to sin, it finds itself weak, falls before a temptation, fails in its Spiritual duties, it cannot believe, hope, meditate, rejoice, and delight in God, &c. Thus it was with Peter, that had faith enough to walk upon the Sea at Christs command, when he had sinned by too much confidence in himself, he falls by the hand of a silly Damsel in the High Priests Hall, hence it is oft-times, that the liveliness, and chear∣fulness of the Soul in its conversation also fails, and it is at a loss where to find its beloved, and how to enjoy its desired com∣munion with him.

2. Sometimes these dispensations are not so much founded in the Divine Justice, and intended as the punishment of guilt in the Soul, as in the Divine Wisdom designing to prove, and to try his People, and to make them to seek more after him. Job was thus tried. Though Job doubtless had guilt enough of sin to have justified God in such providences, yet God himself saith of him, Job 2. 3. That there was none like him in the Earth; that he was a perfect, and an upright man, one that feared God, and eschewed e∣vil, yet had he not been under some divine desertion, and with∣drawings of grace, as well as more external Trials, he had never fal∣len into those extravagant passions in which you find him, ch. 3, &c.

3. On our part this loss and ignorance happeneth divers ways. I shall instance in some more principal causes.

1. The prevailing of sin and corruption in the Soul. The guile of sin alwaies causeth weakness and blindness. How weak is thine heart, saith the Lord, seeing thou dost all these things, Zech. 16 30. Weakness is the cause of sin, and it is the effe ct of sin, it argueth

weakness in a Soul to do those things which God hath forbid∣den, and which will certainly end in the harm of the Soul. It is a weak thing wilfully to sin against God, and weakness is also the effect of sin, this is caused from the sour reflections, and reverbe∣rations of conscience, when a man would medirate on God, be∣lieve, and hope, joy, rejoice, and delight in God, conscience throws his sin in his face, and bringeth his iniquity to remem∣brance, he remembreth God, and is troubled, he cannot tell how to believe, how to hope, how to joy, and rejoice in God, whom he now looketh upon as angry with him; for the proof of this (though I might fetch enough from Davids Poenitenti∣al Psalms) yet I need no more then the experience of every good Christian, who keepeth any watch upon his own heart and ways. I appeal to any of your Souls, when you are conscious of any wilful slips, and failings in your life, can you remember, and think of God as at other times? Can you believe, and hope in his mercy; Can you pray with that boldness, and courage, and confidence, doth not shame cover your faces, so as you know not how to look upward?

2. Diabolical suggestions are another cause; what strange and horrid impressions do the best of Gods people find? some indeed of more strength, and longer continuance then others, but there is scarce any who doth not find them at some times, and in some degree, or other, and although if they be mere impressions, not consented to by the Soul, but abhorred by it, they are not the Souls guilt, yet they must be the Souls disturbance, so as under them the Soul will not know how to uphold, and maintain a communion with God as at other times, but its communion is broken, and interrupted, and imperfect; though the Devil can∣not stain the Soul without its own concurrence, yet he can trou∣ble the Soul, if God permits him, by his mere suggestions, and impressions, and therefore we had need pray every day, Lead us not into temptation. The Devil in this case can do as much to a Soul, as a clamorous railing fellow can do to disturb our com∣munion with our friends, though we hearken not much to him, and chide him away, yet he can make a noise, and disturb our communion.

3. Severe outward afflictions may be a cause. Though afflictions be not alwaies indications of Divine Wrath, (for the Apostle tells us, that whom he loveth, he chasteneth, and scourgeth every Child

whom he receiveth) yet oftentimes they are so, and whether Gods end be to punish sin, or no, yet there is no Soul but is conscious of so much daily guilt, as gives him cause to suspect, they are the punishments of some guilt; and I told you before how apprehensions of guilt, very ordinarily make the Soul at a loss how to uphold, and maintain its wonted communion with God. Besides afflictions usually excite passions, particularly those of fear and sorrow; Both opposite to the exercises of faith and joy, and delight in God, both distracting the Soul in the sweet meditations of God. To this may be added, that the Soul in afflictions, as it standeth in more need of the divine presence, and influence, so it is prone to expect more, or to think it hath nothing. Neither can the Soul under the roilings, and prevail∣ings of passion so well discern Christs communications of himself unto it; and besides, they hinder the Soul in its motions, and com∣munications of it self to Christ. I am so troubled (saith the Psalmist) that I cannot Speak. The Soul is so troubled, that it cannot believe, it cannot hope, it cannot Pray, &c.

4. The last cause that I shall assign is distractions, caused either from worldly cares and businesses, or from some false guides. A Soul overwhelmed with businesses and cares of the World, will many times find it self at a loss how to maintain its communion with God, there is such an opposition betwixt a communion with God, and the World, the first being wholly a Spiritual thing, the other wholly of the Earth, earthly, that a man overwhelmed in the World will find the maintaining of this communion difficult, and be more at a loss to it, then another man more free from these incumbrances. Besides, in the World Christians are subject to distractions from false guides; one saying loe Christ is here; another saying, loe he is there; one telling us that the way to have communion with Christ is to cast off duties, and ordinances; another prescribing an attendance upon them as the onely means of such communion: One telling them that there is no other communion with Christ then with Christ mystical, having and keeping in the communion of his Church, whereas many may do so (if we mean the visible Church) that have no communion with Christ at all. Upon Christs floor there is Chaff as well as Wheat, which when Christ cometh with his fan thoroughly to purge his floor, shall be cast into unquenchable fire; tares, as well as wheat, which must grow together untill the Harvest, but then the Son of man shall send forth his Angels, and they shall gather out of his kingdom, all things that offend, and them which do iniquity, and shall cast them into a

furnace of fire, where shall be wailing, and gnashing of teeth, Matth. 13. 40, 41, 42. Some telling them, that there is no communion with Christ, but by joining with the Prayers of the Church, and re∣ceiving the Sacrament with the Church, as if an external communi∣on with Christ, (which Judas a Son of perdition had) were all, that men and women need look after. These different notions, and instructions sometimes puzzle the minds of Gods own People and make them to be at a great loss. I now come to the Application.

This in the first Place lets us see what a perpetual use, and need there will be of an able standing Gospel Ministry and the goodness of God, in providing such an ordinance for his Church. The interest of Souls lyeth in two things. 1. In an union with Christ, and reconciliation to God. 2. In a fellowship and communion with him. The Ministry of the Gospel is, and will be useful to the end of the World on both these accounts. 1. For procuring, & promoving Souls reconciliation to God, and union with Christ, 2, Cor. 5. 20. Now then we are Ambassadors for Christ, as though God did beseech you by us we pray you in Christs stead be you reconciled to God. So long as there are any sinners in the World, any Souls in such a state, as liv∣ing and dying in it, they cannot be saved: So long will be need of Gospel Ministers and such too as are both able, and faithful. There are some in the World that think a Conversion to an opinion, from Paganism to the outward profession of Christ, is all the Conversion ne∣cessary, and Baptism all the regeneration necessary (according to whose Doctrine all Drunkards, Whoremongers, Men-stealers, Lyers, Thieves, Extortioners, Covetous Persons, Sorcerers, if Baptized must be saved, (directly contrary, to what the Apostle affirms) these indeed may think the Ministry of the Gospel needless, Preach∣ing needless amongst Christians, and only of use amongst Heathens or count no more need of Ministers, then of Philosophers from Athens, to read men lectures of a good life, and any Ministers, any kind of Preaching will serve the turn; A lecture out of Aristotle or Plato is as good a Sermon as they see any need of But those who will believe what Paul saith, 1 Cor. 6. 9, 10. That there are multitudes amongst Baptized Persons, not reconciled to God, and who shall never come into Heaven, which is confirmed also by Saint John, Rev. 21. 8. They must see a need of this Ordinance, and acknowledge the great mercy in this gift to the Church. 2. Nay indeed this Doctrine may convince you, That if all within the Church, were Christi∣ans, not in name onely but indeed, washed with the blood of Christ,

Justified and Sanctified, yet there would be need of such an Ordinance. For the best of Christians are oft times at loss how to uphold, & main∣tain their communion with Christ. Here now lye th the work of the Ministry of the Gospel, as the hand in the way to direct Christians which way to go, that they may come to the journies end which they aim at, the end of their hopes, and the Salvation of their Souls. This was the end of Christs institution of them, Eph. 4. 12. For the perfecting of the Saints—for the edifying the body of Christ. If there be such a thing as Christians fellowship and communion with Christ, if they may be, and often are at loss, how to maintain this communion, they had need of some to be helpers of their faith, and of their joy. Which is the Notion of Ministers given by the Apostle, 2 Cor. 1. 14. Yea and they had need be able Ministers too. How various are the cases of Christians, how different one from another? This work is to be done publickly which indeed serveth for the most of Christians, and privately also, for those who cannot receive Satisfaction from pub∣lick instructions. Alas who is sufficient for these things? and how slighty a business is ordinarily made of the greatest work, the most weighty imployment under Heaven? How many watchmen are there that like those mentioned in the 3d Chapter of this Song? When the Spouse of Christ comes to them complaining, as v. 6. That her beloved hath withdrawn himself, and is gone, when their Souls fail, when they come and tell them, that they have sought their beloved, and cannot find him, they have called, but he hath gi∣ven them no answer, instead of relieving of them, they smite them, & wound them, & take away their vails from them, they wound them with cruel and envenomed Words, mock and jeer, and revile them, and know not how to speak a word to the weary, (indeed not under∣standing what a wearied Soul means) the most they are able to say is, what is thy beloved more then anothers beloved? The Lord pity his flock and give them Pastors according to his own heart, who can feed them with wisdom, and understanding, and will be faithful in doing of it, men to whom the Lord God hath given the tongue of the learned, that they may speak a Word in season to those that are weary, as he promised, Isaiah. 50. 4. There are no more pestilent enemies to the People of God, then those that would have the flock of Christ, without Shepherds, or (which it may be is worse) Sup∣plied with Idol Shepherds (as the Prophet calls them, Zech. 11. 17. And indeed are like Idols that have Eyes and see not, Ears and hear not, the name of Shepherds, but nothing of the skill and faithful∣ness required in such a place.

This Notion (Secondly) may give some relief to Souls, whose condition this may be. Here may be some before the Lord this day, who are crying out, where is my God become? Lord when wilt thou strengthen me? Quicken me? Comfort me? I confess the case of these Christians is sad, communion with Christ is the life of a good Christians life. All the comfort, and Satisfaction of his life is bound up in this one thing, let him want this he wants all, if he be at a loss as to this, he is quite lost; this is that which differenceth the true Child of God from an Hypocrite; the profane man lives with∣out a God in the World, all talk of communion with God is but canting, the thing it self a Chimera. The Hypocrites ends cannot be obtained by this course of life he taketh up with meer external acts of communion, never regarding whether he hath any com∣munion with God, in, and by those acts, he can live without any presence of God, without any influence of God upon his Soul: A Child of God cannot, if he wanteth communion with God, he calls all into question, doubteth of his union, and whether he hath not been all this while mistaken, whether his Soul be yet actually reconciled, and at Peace with God. All that can be said to relieve the Child of God under this complaint, to ease him under this burden, is this; That this misery which befalleth him, is but what is common to the very best of men, it is a priviledge reserved for the Saints in glo∣ry, to live in a not interrupted communion with God. To be ever with the Lord, beholding his face, to live in the sense of such a con∣stant communion with Christ as doth afford the Soul a perfect Satis∣faction. The sublunary Saint is often crying out, Tell me, O thou whom my Soul loveth, where tho u feedest. This dispensation indeed will speak thee sensibly miserable, and sad, but it will not speak thee to have no relation to Christ.

I shall shut up this discourse with a Word or two of exhortation, Pleading with you to do what in you lies to avoid such a state, and to keep your selves within the knowledg, where Christ feedeth, where he makes his flocks to rest at noon, 1. Consider first, That as the Spiritual life of any Soul lyes in its union, and communion with Christ: So the comfort of his life lyeth in his sense of this communion and knowledge, how at all times, and in all conditions to Support, and to maintain it. Our Saviour tells us that, As the branch cannot bring forth fruit unless it abide in the Vine, so neither can we except we abide in him, John. 15. 4. That Soul which hath no communion with Christ is as certainly dead, as the body is that hath no communion with the head, or

the branch that hath no communion with the stock. Now it is true, Sense is not necessary to Spiritual life. We live (saith the Apostle) by faith, not by sight. But the comfort of the Soul doth de∣pend upon sense and knowledge, it is true as to a Christians com∣fort, not to live, and not to know that we live, are much the same thing, as to its happiness, it is not; but I say as to his comfort it is; What quiet can a Christian have in his breast, what Peace in his conscience? What joy in the Holy Ghost, that feeleth no inter∣courses, is sensible of no inward communion betwixt his Soul and Christ?

2. Hence consider Secondly, That to the waky Christian there is no greater misery upon the Earth then what ariseth from his apprehensions of his having no communion with Christ. All the enjoyments of the World will be nothing of Satisfaction to such a Soul, it is an evil—Nullis medicabilis herbis. I say with a waky soul it will be thus; some Souls are in a profound sleep, they never think of Eter∣nity, never consider their latter end, they are ignorant, and know not the relation that Christ hath to a State of Eternal happiness, that as Eternal life is the gift of God, so it is through Christ, for that the Father hath given into his hands the Power of Eternal life, and he giveth it to whomsoever he pleaseth. Now these Souls though they have no fellowship, no communion at all, yet they have no misery, no grief from it. But I say to the Soul that is awake, to consider the Grave, the Eternity to which he is hastening, 'tis the greatest burden imaginable to lye under apprehensions, that his fel∣lowship is not with the Father, and with the Son Jesus Christ.

3. Thirdly, consider that of all evils, those lye heaviest, and most sadly upon the Soul, concerning which the man or woman is conscious, that he himself hath been accessary to them, and a cause of them. Let a good Christian be at loss for his communion with God, let the cause of it be what it will, he is sad enough, but if his heart smites him that he himself hath been the cause of it, Oh! insupportable burden of that reflection! he cannot bear the thoughts of his destroying his Soul by his own hands; of this you may make an easy judgment by considering the frame of your Spirit under such acci∣dents, though of a much lighter nature, it is sad enough for a man to lose his estate, for a Mother to lose her Child, but for the man to think that he lost his estate, through his own supine negligence, or for a Mother to think she hath been the death of her Child: These are wounds healed usually with great difficulty. So for a

Soul to think it hath lost its communion with its dear Lord by its own supine negligence, or any voluntary act of its own which it might have avoided. This maketh a deep wound in the Soul. But will some say, what should, what can we do to uphold our commu∣nion with Christ and to maintain a sense of it? Let me here speak two words.

The first to such as have their beloved in view, and do yet injoy desired communion with him; 2. To such as have lost this view, in order to their recovery of it.

To the first I say,

1. Be much with him whom your Soul loveth. What the Prophet said of Gods presence of Providence is as true concerning the pre∣sence of God in gracious influences, 2. Chron. 15. 2. The Lord is with you while you are with him, if you seek him, he will be found of you. Souls that are much with God seldom lose their sight of him, ordinarily the Souls of men, and women, first withdraw the com∣munications of themselves unto him through levity, and wantonness, then Christ withdraweth, both in justice, to punish in them that le∣vity, and in wisdom to make them to seek after him, Hos. 5. 15. I will go, and return to my place, until they acknowledge their offence, and seek my face, in their affliction they will seek me early. That Soul is seldom or never at a loss to know where Christ feedeth his flocks, that keepeth a constant correspondence with him. Be much in Pra∣yer, especially secret Prayer, much in Heavenly meditation, and con∣templation; when the Spouse after her loss, Cant. 3. 1, 2 had found her beloved, I held him (saith she) and would not let him go. How doth the Soul hold Christ so as she will not let him go, but by faith, and constant, and frequent acts of fellowship and commu∣nion with him?

2. Secondly, Take heed of grieving the holy Spirit. It is the Apo∣stles Counsel, Eph. 4. 30. Grieve not the holy Spirit by which you are sealed to the day of Redemption. We maintain our fellowship with Christ by the Spirit. That takes of Christs and giveth to us, and again it takes of ours and giveth to Christ, by the Spirit we Pray, by its assistance we exercise faith, Love, &c. Christ by his Spirit com∣municateth himself to us, and we by the Spirit do communicate our Souls to him. Take heed therefore you grieve not this Spirit, ei∣ther by any presumptuous sinnings, or by quenching its motions, or resisting its operations. Let every Knock, every motion, and impulse, every impression of the holy Spirit be very valuable to, and regard∣able in the Eyes of your Souls.

3. Thirdly, Maintain in your Souls an high estimate of Jesus Christ, and the influences of his grace. If (saith Christ) any man loveth me, I will come to him, and make my abode with him, John 14. 21. The Soul that truly loveth Christ shall never be ignorant where to find him.

4. Lastly, Study holiness in all manner of conversation. The Spouse saith that he feedeth among the Lillies; the Lillies are white, and fruit∣ful Let your apprehension of Christs withdrawing, the communica∣tions of himself to your Souls, be no temptation to you to withhold the communications of your selves to him, though you may find it more hard, and difficult, and that you cannot do your duty with so much ease, yet do it. If you cannot do what you would, yet do what you can, if (as you think) you do not, you cannot overtake God, yet let your Souls press hard after him.

But what shall be said to that Soul that is at loss and in such a state as that it doth not know where its Beloved feedeth, where he maketh his flocks to rest at Noon?

1. Let such Souls look for him in the promise, where it wants the sight of him in his Providences. There David found him, when he cryed out, Remember thy Word, in which thou hast caused me to hope. The promises are Christs place, when he returneth from a Soul he retreateth no further. All the punishment that our tender Lord putteth his Spouse to suffer is to live by faith, not by sight. Christ in his Providences may appear to a Soul yea and nay, sometimes a friend sometimes an Enemy. But in his promises he is always yea and Amen the true and faithful one. I have already shewed you that the Promises are those green pastures were Christ feeds his flocks in the Noon of trials and afflictions.

2. Look for him in supporting influences, when you cannot see him in comforting and quickening influences. Christ communicateth him∣self variously to the Souls of his People, not always in the same me∣thods or influences, see if thou doest not feel his strength, when thou doest not find his consolatory manifestations; you have heard that the communion of the believing Soul with Christ never ceaseth, it is only our sense that fails, or some particular Manifestations or the degrees of them may abate. We ought therefore to look narrowly to see if we cannot find any influences of Christ upon our Souls, when it may be we cannot discern those which our Eye is most upon.

3. Thirdly, Be as free as you can in your part of this communion, when you cannot discern your Lord so free in his part. You may rest upon this; That Christ will never be in your debt, nor be long wanting in his communications of his grace to that Soul that is ready to communicate it self unto him. It may be I or another Soul may not see, and discern it, but Christ is never behind hand with the Soul as to acts of love. Nay we could not be free in communicati∣on of our Souls to him, without his first influencing our Souls with strength to such a liberty.

4. Lastly take the advice of your beloved in the text. Go your way by the footsteps of the flock: And feed your kids by the Shep∣herds tents. But that leadeth me to the last part of the Text, which I called the Direction in answer to the petition. Of that (if God please) in my next exercise.

Notes

• Use 1.
• Use 2.
• Use 3.