TWO SERMONS: PREACHED By that Faithful and Reverend Divine, RICHARD SIBBES, D. D. and sometimes Preacher to the Honourable Society of Gray's Inn; And Master of Katherine Hall in CAMBRIDGE. Printed at London by T. Cotes, for Andr. Kembe, & are to be sold at his Shop at S. Margaret's Hill in Southwark. 1639. Imprimatur Tho. Wykes. April 12. 1638. TO THE RIGHT WORSHIPFUL Sir John Howland, Knight. SIR, THese two Sermons were brought unto me for the Sermons of that learned and religious Divine, whose name they bear: and, so far as I am able to judge, the style and spiritualty of the matter argue no less. Being earnestly requested to peruse them, I thought fit to commend them to the world under your name, because I know that you so well affected the Author. Now my request unto you is, that you would be pleased to accept the Dedication of them as a testimony of his sincere affection, who labours, and prays for your good in the best things, Your Worships to be commanded in all Christian service; R. T. THE SPOUSE, HER Earnest desire after Christ her Husband. OR, A Sermon preached on CANT. 1. Vers. ●. By that Faithful and Reverend Divine, Richard Sibbes, D. D. and sometimes Preacher to the Honourable Society of Grays-inn: And Master of Katherine Hall in Cambridge. PSAL. 73. 25. Whom have I in Heaven but thee? and there is none upon earth that I desire besides thee. THE SPOUSE, Her earnest desire after Christ. CANT. 1. ●. Let him kiss me with the kisses of his mouth, for thy love is better than wine. THE HOLY Ghost is pleased here to condescend to Loquitur ad modum nostrum, agit ad modum suum, Augustin. our infirmities, and that we might help ourselves, in our spiritual estate, by our bodily; he speaketh here of heavenly things after an earthly manner, and in a comfortable mystery. As in other places the Holy Ghost sets out the joys of Heaven by a sweet Ban quet: so here he sets out the union that we have with Christ, by the union of the Husband with the wife. And that we might the better understand what this union is, he condescends to our weak capacities, that we might see that in a glass of resemblance which we (through our corruptions) cannot discern in the own nature. This book therefore is nothing else but a shadowed demonstration and setting forth of the love of Christ to his Church, and of the love of the Church to Christ under certain earthly similitudes so familiarly and naturally, that the jews took, and do take great scandal at it, and therefore would not have any to read it, till they should come (at least) to the age of thirty years; and this, lest they thereby should be tempted to wantonness and foul incontinency; where in they should seem wiser than God himself, and teach the holy Ghost to speak. But the Holy Ghost is pleased thus by corporal, to set out spiritual things, which are of a higher strain, that by some deeper thoughts, and more than a taste of the one, they might be made to transpose their affections (which in your youthful age are most strong) from the heat of natural love to a flame of spiritual desires, and to the things of God. All therefore who are spiritually minded, (for whom chiefly the Scriptures, and this holy book of Scripture were written) must endeavour out of this shell, to take out the sweet kernel of our blessed Communion with Christ, howsoever others (otherwise minded) take offence hereat; for here, the union between Christ and his Spouse is so familiarly and to the life pensilled out by that union which is between the Husband and the Wife, that though ungodly men may stumble here, as at some stone of offence, yet the godly may by a better hand receive instruction and much bettering from the same. To come to the words themselves, they are the words of the Spouse to Christ, containing in them two particulars. First, an earnest desire in 1. these words, Let him kiss me with the kisses of his mouth. In which note 3. things further; as, First the person desiring, the Church. Secondly, the person desired, Christ. Thirdly, the thing desired, A familiar kiss of his mouth. Secondly, the ground of the desire, fetelit from the excellency of the thing desired, in these words, For thy love is sweeter than wine. From the whole in general; observe a spiritual contract Doct. General. between Christ and his Church. There is a civil contract between man and wife; answerable to which the spiritual between Christ and his Church holds fit resemblance. 1. That this civil contract may hold; both parties must consent. So it is between Christ and his Spouse; he was so in love with mankind that he hath taken our nature upon him, and this his incarnation is the ground of all this union of ours with him. For first, his incarnation is the cause or ground of our union with him in grace here: and secondly, our union in grace is the ground of our union with him in glory. And now that we may be a Spouse to him, he gives us his Spirit to testify his love to us, that we might give our consent in love to him again; and that we might be made a fit Spouse for him. 2. Likewise in marriage there is a communicating of all good things; and so it is here. Christ here in this spiritual contract gives himself, and with himself all good things unto us. The Spirit therefore is the Churches; his happiness the Churches, his graces are the Churches, his righteousness the Churches; In a word, all his privileges and prerogatives are the Churches; as saith the Apostle, all things are Christ's, and Christ is yours; and the reason is given for all are Christ's, and all that are 1 Cor. 3. 21. Christ's are yours by this spiritual symbolising contract. This excellency is spoken of by the Prophet Hosea; where speaking of Hos 2. 19 etc. this spiritual contract between Christ and his Church he saith; In that day when he shall marry her unto himself in faithfulness, he will make a covenant for her with all creatures; with the beasts of the field, the fowls of heaven, and all that creepeth upon the earth: so that upon this contract cometh in a train of familiarity, or league of close union between the Church and all the creatures. All that he hath done, all that he hath suffered, by this contract is made ours, and we have the benefit of all, by being his members, and of his body. Object. But what have we to bestow upon him again? Sol. Nothing at all, neither portion nor proportion; neither beauty nor riches; but a miserable and base condition that he took upon him. For use: This is a wellspring of much comfort, & a ground Use. Twofold. of many duties. For our comfort. Christ condescended so First of comfort. far unto us, and into such a near acquaintance took us as to make us his Spouse, he who did so hath all things at his command: and then what can we want at the fountain? We can want no protection; for that is the covering of this Well: we can want no good thing, for all goodness is in this Well of life; we have free access unto Christ as the wife hath to her hus band, for who should have free access to the husband but the wife; or who so free as she? So, who hath free access to Christ, but the Spouse, or so as she hath. Yea, but we have infirmities, Object. and are by them a wife too far unfit for such a husband? True indeed: but shall Sol. man bear with his wife, because she is the weaker vessel, and will not Christ much more with his Spouse? But this union of man with wife is but for a short time; death cuts that wife, but here (which is our chiefest comfort) this contract is not for a time but for ever. I have married thee unto myself for ever saith the Lord. And therefore we shall never want potection or direction, or good thing while we are his; and his we shall he ever. And thus stands the case between Christ and us Now for the duty on our part it is to love him again with a mutual and obedient love, to honour him as Sarah did Abraham, when 1 Pet. 3. 6. she called him Lord; and to manifest it by doing what he would have us to do, and by suffering what he would have us to bear for his sake. But to come to particulars. First, we have the person desiring, Let him kiss me; Secondly the person desired, let Him; Thirdly, the things, the kisses of his mouth. For the first; Me, it is here the speech of the whole Church, and so of every particular member, every of which is the Spouse of Christ. The point from hence is: All Christian savours belong Doct. to all Christians alike; we (all alike) have one Faith, one Baptism, one Spirit, and every Christian may say me: so saith the whole Church; and every Christian as well as it may so say: for all Christian privileges belong to all alike. Herein take comfort then, Use 1. that who soever belongs to the Church in general, belongs to thee as a particular of the whole. I name but this. Now secondly, this teaches Use 2. us by steps of reason to ascend from one spiritual privilege to another, as thus; Abraham believed, and it was counted to him for righteousness; and therefore if I believe, I shall be counted righteous. David sinned; and David sinning repent and found mercy, and therefore if I repent I shall find mercy. And thus all privileges belong alike to all Christians. Every Christian soul is the Spouse of Christ as well as the whole Church. Therefore Saint Paul thus propoun's himself an example to all that would believe in Christ, 1 Tim. 1. 16. God had mercy on me. Where therefore he encourageth all to come unto Christ, by his own experience, videlicet, that he will have mercy on thee, as he had on him. Whatsoeever then is promised to the whole Church, that apply to thy own soul in particular; and whatsoever is required of the whole Church, that know to be required of thee in thy particular by Christ, if thou be a member of his body, and be'st in his service. But though in spiritual favours all have alike portion and proportion; yet it is not so in outward things. For here some are rich, some poor, some honourable, and some base, and all with some difference: but in the best privileges and best gifts there is an equal extension to all; to the poor Christian as much and as soon as to the rich: to him that is base in the eye of the world, as well and (perhaps) sooner than to him that is honourable. And now secondly, for the person desired; Let him. Many make love to this Spouse; the devil, the world and the flesh. The devil and carnal persons make love to the soul to draw her away from Christ, but she will not turn aside, but looks to Christ still, Let him kiss me. She goes not (as Papists do) to Peter and Paul, or any Saint; but to Christ, and to him only. Saith she, he is my well-beloved Cant. 2 16. and I am his, he is my enclosure, and I am his peculiar; none have I in heaven but him, and there is none that I desire in comparison of him. He hath singled out me, and I him; Let Him kiss me, saith the Spouse, and I will kiss none but him. For the third thing, the thing desired; Let Him kiss me, etc. The thing desired here, is a kiss. There are diverse sorts of kisses spoken of in Scripture: there is a kiss of superiors to inferiors, and of inferiors to superiors. Also there is an holy a Rom. 16. 16. kiss, and an hypocritical kiss, as b 2 Sam. 20 10. joabs' was to Amasa, and as c Mat. 26. 49. judas kiss to 1 Cor. 16. 20, etc. Christ. There are kisses of love, so d 1 Sam. 20 41. jonathan kissed David; there are kisses of subjection; and here what is said, may well be taken in sense as there, e Psal. 2. 12. kiss ye the Son, etc. But this kiss is of a superior to an inferior; Let Him kiss me with the kisses of His mouth: that is, let him show me a further testimony of his love by his presence; and let me enjoy a further communion with him: or let him further assure me of his love. Consider the Church's meaning here: the Church, however she had good interest in this spiritual jointure at the marriage making; yet she, (according to the different degrees of time) had different degrees of desires to be further and further assured. From Solomon's time, and before, even from the beginning, there was ever a desire in the Church to these kisses of Christ's mouth; which is, that he would come in our nature; and that he would manifest by little and little, and clearer and clearer, his coming in the flesh; which accordingly he did by degrees, and with open countenance at last. As first in Paradise; a Gen. 3. 15. The seed of the woman shall break the Serpent's head; then to Abraham, b Gen. 12. 3 In thy seed shall all the families of the earth be blessed; after that, to one Tribe, the Tribe of c Gen. 49. 10. juda; then to one Family of that Tribe, the house of David; Heb. 7. 14. Rom. 5. 5. and sweetly to his Prophet Esay, d Esa. 7. 14. A Virgin shall conceive; and after with the finger of the Baptist, john pointing to Christ; e joh. 1. 29. Behold the Lamb of God that takes away the sins of the world; and so you see how Christ did reveal himself often, and by degrees unto his Church; answerable to which were the desires of the Church for the coming of Christ; as the Prophet Isaiah, where he Esa. 64. 1. saith, Oh that thou wouldst break the heavens and come down. Where he prophesied of those that should wait for the consummation of Israel: And thus before Christ came in the flesh; the Church had a great longing after his incarnation; as here: Let him kiss me with the kisses of his mouth. But this is not all, and she was not ignorant that this could not be till the last time of days; therefore she desireth some further means of acquaintance with Christ, & knowledge of him; desiring that he would manifest himself more and more by his word, by his graces, and by his Spirit. As therefore then the desire of the Church was for the coming of Christ, so now that which Christians should desire and long after, is not that Christ might come to them, but that they might go to him, and that they might be with him in glory. They love his appearance; but because this cannot be yet; (though the Church be still in expectation) therefore he desireth to hear his words, or that he would kiss her with his mouth in his Word. And yet that is not all neither; but that she might find his Spirit now walking with her here; and further that he would kiss her with his mouth, by increasing his good graces in her, and by manifesting his love unto her: this is the desire of her soul. This is the whole suit of the Christian Church, and of every Christian soul: namely that Christ would thus kiss her, and that he would reveal himself every day more and more unto her, in his Word, in his Sacraments, by his Spirit, and by increase of graces with a plentiful addition. This I say, is the desire of the Church; and it is the desire also of every Christian faithful soul, even that Christ would thus breathe upon her with the holy kisses of his lips. And now we come to the ground of this desire taken from the excellency of the love of Christ, which is here said by an experience of the whole of Christianity, and by the particular of every Christian soul, to be sweeter than wine. From hence we note two things. First, that every Christian Doct. 1. soul and the Spouse in general hath a sweet taste of the love of Christ, even in this life. 2. That after this contract Doct. 2. and taste of this love, she hath ever springing up in her a further desire of the increase and manifestation thereof. For the first; As after the Doct. 1. contract there is a more and more evident manifestation of love than was before; yet not so full as after the marriage: so Christ, though he do give his Spouse a taste of his love here, and sends certain love tokens unto her from heaven, some graces whereby his love is made more manifest than before it was, (as Isaac Gen. 24. sent to Rebecka some jewels and Bracelets to manifest his love to her:) yet his love is not fully manifested in this life, but is kept close until the day of the great solemnity. But because Christ cannot delight in his Spouse, unless she be decked with some of his graces here; therefore here he gives he some hand sells of them, which are not only a taste of his favours but the fruit of his love. The reasons are diverse. The first reason is because Rea. 1. he would minister to her some solace after the long time of her absence from him, and that she might not faint, but having some sweet taste of his love here, might stay her stomach upon that, somewhat in hand, till the day wherein the Lord Christ will fully manifest his love unto her. The Lord seeth that his children are apt to be oppressed with heaviness here; and therefore he gives them a taste as the earnest of the bargain, till the whole come; that is, somewhat to comfort them till that come that will wipe away all tears, and shut out sorrow; when there shall be no woe. Secondly, the Lord gives his children a sweet taste of Reas. 2. his love here, that by weakness and frailty they might not fall away and so lose their first love (but if they should slip) that then they might recover their first grounds, and say with the Church; we will go and return to our first husband; for it was better with us then, then now, Host 2. 7. so strong was that love, and so sweet that we had from him. Thirdly, and this is because Reas. 3. the manifestation of this his love doth wonderfully strengthen a Christian, causing him to go lightly through the heaviest affliction: for when Christ assures a Christian of his love, than no affliction will seem grievous, but he'll through all, he'll suffer whatsoever shall be fall him for Christ's sake with joy. Lastly, Christ gives his Reas. 4. Church, and so every Christian a taste of his love in this life, because he knows we have many temptations in this world which are ready to steal away our affections, and, to rob God of his part in us; as carnal pleasures, riches, honours, and the like. Now that these might not draw away our affections; he gives us a taste of his love, which is better than all these, and all things else; sweeter than the sweetest wine, or best thing that can be desired. I say God gives us the first fruits of his love here; and it is that our affections might be preserved chaste to him, and we kept from wandering in the love of a stranger. And so he gives us a sweet taste of his love in this life; that neither afflictions, on our left hand, might too much press us down or discomfort us; nor the pleasures and delights of this life on our right steal us from God. The use is to teach us to admire at the goodness of Use. God in this, that he is pleased so to provide for us, that is, so sufficiently as to keep us from being too much overcome with heaviness, through the multitude of temptations and afflictions, which in this life we are subject unto, and to expel the bitterness there of with the sweetness of his love, as with Sugar in the cup; and all to have us fast unto himself, and our affections proper unto him. And so we come to the second Doctrine, which is this: That the Church (and so Doct. 2. every Christian) after this contract and first taste of Christ's love, and evermore springing up in him, an insa. tiable desire after a further taste and deeper pledge of that love. The reasons why are two. The first may be taken from the nature of true Reas. 1. love, which is never satisfied. And hence it is that though Christ give his Spouse a taste of his love in his word, by sending his Ambassadors, his Ministers with his love-letters, unto her in the Gospel, giving her therein a large volume of his love; as also in the seal of his Spirit, and Sacramennts (those love-tokens) and in many other worthy influences; yet all this cannot satisfy her thirsty and more desiring soul; but Christ, having thus manifested his love unto her, in the first fruits, she must have more of the same, and still longs to have a further assurance. The second reason may be drawn from Christ's Reas. 2. infinite riches, who (therefore) is so infinite in his gifts and glory, in his power, in his bounty, in his pleasures, joys, and the like, that we know no end thereof. He hath all things, All power is given him in Mat. 28. 18 heaven and in earth; every way infinite in himself and in his bounties infinitely magnificent, and how (then) can the Spouse but have an infinite desire to a further and still further taste of his love, and of a nearer communion with him? And so whether we regard the nature of love, which is never satisfied; or whether we consider Christ's infinite riches manifest in his truth; there must be an in satiable mind of desire in a Christian, to be further filled with, and more fully assured of the love of Christ. Where grace is, there is a further desire of growing in grace; and it is an higher degree of love to desire an enjoying of the presence of Christ, then to desire to enjoy heaven itself, which cannot be yet. Therefore here let us try Use 1. our love by our labouring, for that sight of Christ which we may have of him in this life below; and here lot us desire often and much to see him in his ordinances, where he manifests himself in a special manner. Therefore I say, art thou sick and in prison, or so lame of thy limbs that thou canst not come to the assembly? and is it therefore thy greatest trouble, and the great grief of thy soul that thou art thus shut out from the presence of Christ and the Angels in his ordinances, and from the congregation of the Saints, where he by familiar kisses useth to manifest his love to thee and to them? and if so, it is well. But here I cannot but wonder how some persons dare to take upon them the name of Christianity; and yet think the men too holy, and the course too strict that looks that way. Surely such want the true Character of a right Christian, which is to have a further and further desire of the manifestation of Christ's love. Many of these neglect the ordinances of God, or if they come where they may be had, never desire by them a further increase, as it were the inward kisses of Christ's mouth: but content themselves with the outward; even the bark of those ordinances. When the Spirit should witness and seal up this love, the love of Christ to their souls by an inward kiss, they content themselves with the outward, the bare hearing of the word: But mark what I say; where this further desire of familiarity with Christ is not, there is but a barren soil and soul of a Christian: there is no true taste of Christ's love; for if there were, there would be a further desire of growth in that affection. There are some that make a fair profession like unto many that marry to cloak their adultery; for so, such profess Christ to cover their strong covetousness and other strong faults, that they may have more liberty to commit sin. But Christians, truly religious must not content themselves with outwardness in these kisses, but give, as the outward man, so the sacrifice of the inwaid (the soul) unto God. Let those that find (after such trial) these desires springing up in them; comfort themselves in this, that they are Christ's, and that Christ will manifest his love more and more unto them. For he hath promised to grant the desires Psal. 37. 4. of the righteous. Hast thou then a longing desire to have a further taste of the love of Christ? Use the means conscionably, and then be sure that Christ this joseph will open himself further and further unto thee, and thy soul shall know it. This for one use; Another is for exhortation and spiritual direction, Use 2. as how we shall come to a further assurance, sign, and fruit of this love of Christ. My beloved if we desire it; we must labour to have; first, chaste judgements, and secondly, chaste affections. A chaste judgement from error, heresy, and schism; and affections chaste from the world, from pleasures and the like: for Christ is wonderful jealous both of our judgements, and of our love. Therefore Paul desires to present the Corinth's a pure Virgin unto Christ. 2 Cor. 11. 2. And further as we must affect goodness, so we must profess truth; we must have chaste judgements, as well as chaste affections: the Spouse of Christ as she is pure in affections, so she is is pure in judgement; she hears his voice and follows him. Whatsoever comes not from the Word she receives not but rejects it. And as her judgement is right set, so her affections are pure and holy. Now therefore labour for these; that is, for chaste affections. Christ will not have us to divide our affections; some for him, and some for the world; or partly for pleasures, and partly for him; no, he will not have it so: for, a fire divided hath less heat. He will have the whole heart and the whole of our affections, or he will have neither heart nor affection. If we give our hearts to the world or to the pleasures of the world, (the love of which is enmity with God) then jam. 4. 4. have we an adulterous heart: which to do is a double sin, as it is for a wife to commit whoredom; for in her whoredom there is a breach of chastity, and breach of the marriage band. And indeed to embrace the world after we are contracted unto Christ, what is it less than whoredom, and a breach of covenant in our spiritual contract with Christ? therefore, beware of worldly-mindedness, which as glue will tie all thy affections so fast to the earth, that thou shalt not be able to lift any to Christ. Take heed of the pleasures of the world, lest they drown thy soul in perdition and destruction, as the Apostle saith, 1 Tim. 6. 9 for many souls hath this Sea covered, even of those that have professed with the best, and have gone for good Christians. But thirdly, if we will 3. grow in the assurance of the love of Christ, and have more familiar kisses of his mouth; then labour we to get an humble heart, by searching out our own great unworthiness, in respect of what we are, or were by nature. Indeed, we may disparage our credits by abasing ourselves in respect of men, but never can we be too much humbled to our Saviour, in acknowledging ourselves unworthy of all that we have. There is no danger in debasing ourselves to our Saviour; nay 'tis for our greater honour with God: for, those that thus honour him, he will honour and grace with his blessings, who giveth grace to the humble. In such a Spirit he delights to dwell as a man at home, Esay 66. 3. Let us with all humility (then) acknowledge all to be from his free grace; and with jacob, that we ourselves are less Gen. 32. 10. than the least of his mercies. Again fourthly, if we 4. will grow in the assurance of the love of Christ; let us give Christ no peace, nor take any nay of him till he hath given us the sweet kisses of his love. Many times he delays the manifesting of his love; but what though? yet wait thou his pleasure; he hath waited long upon thee. We see Mary Magdalen, what a do she made when she could not find Christ; at last he manifested himself unto her, and called her by Luk. 7. 47. her name, demanding for what she wept, and whom she sought; but it was some time first. Do thou as she, give him no rest, take no denial of him, nor give off till he answer thee: for, he will do it first or last. What did the woman of Canaan? she gave Christ Mat. 15. 22. no rest till he did incline unto her. So jacob wrestled Gen. 32. 24 with God, & would not let him go till he had assured him of his love and favour; he I say, who hath promised to grant the desires of Psal. 37. 4. the righteous. O than hath he given thee any the like strong desire after him? continue constant, importuning him by earnest and fervent prayer, and not taking off, till he incline unto thee. He cannot stand out with thee long, he cannot deny thee though he differ for some time and cause best known to himself; the assurance will come, and though it tarry, do thou wait, Hab. 2. 3. Fiftly, and again, take every thing for thine advantage, and improve thy former experience as what former love, and favour, & power and fidelity and stability thou hast had, and make thy benefit of them all to thy best help, and till he answer thee as he will at last, and as he did the woman of Canaan; plead hard for thyself (as she) till then. Christ accounts her a Dog, Matth. 15. 26. I am indeed so, saith she; but, mean time, takes good advantage of his words, and thereby pleads strongly for herself: no otherwise then the servants of Benhadad, who watched the words of Ahab, and drew comfort from them, 1 King. 20. 33. So here, make thou thy plea strong by thine own experience, and take all advantages. God hath been thus and thus good unto thee for many years; these and these means he hath given thee, and thus and thus they have wrought for thy good; therefore say then: I will for this follow him still, and until he assure me of his love in a further degree, and further do for me. Sixtly, but see thou be 6. modest in thy desires of this kind. Desire no great matter at the first, that is, not so full an assurance of this love of Christ, at the beginning of thy desires, but with observation and attendance fitting. And here observe the degrees of these kisses, and manifestation of this love. The thief on Luk. 23. 42. the Cross desired but to be remembered of Christ when he came into his Kingdom no more but to be remembered, and so no great matter. So do thou; do but desire a taste of his love, though never so little. For so the dear children of God have done. They have first desired the pardon of their sins; which obtained, they have proceeded to more, as humbly to beg such and such graces of the Spirit as seals to assure them further and further to seal up his love unto them with his nearer communion. But this communion is Object. not always felt. I answer, if Christ be Sol. strange to us, the fault is our own not his; for he is all love. And so it is either 1. because our loose hearts run after some carnal contents; and what marvel then that Christ should show himself strange unto us who run from him? and that we should go mourning all the day long without any sense of his love? Or else it is because 2. we will not seek for these his kisses; that is, for a further taste of his love as we should in his ordinances; or because we do not exercise those graces that we have as is required by our attending upon them, and by resting by Faith upon God's promise for a blessing: Or because we 3. are negligent to stir up those graces of God in us by private duties: or because we trust ourselves to bad companies, and to persons led about with evil desires, or possessed with an evil Spirit: Or because God would exercise and try our Faith, and so let us see ourselves; that is in our own natural state of weakness. For thus he left Peter. Otherwise it is Christ's nature to manifest himself and his love unto his by the familiar kisses of his mouth. Now search into your hearts, and you shall find that these or such like as these are the causes why Christ is strange unto you, and why you are so senseless of your communion with him. Consider yet again 7. when it is, and at what time that we have Christ's sweetest kisses, and are most refreshed with his loving countenance. It is not when we lay our strength (all of it) upon good means? and so when we strive with God in prayer, and labour in all humility, rightly, and profitably to use all his holy ordinances? Mark these well, as the means to preserve and increase the assurance of Christ's love in you. And further consider by what means and how you may fall into this deadness of heart, and what were the causes of it. Secondly, observe how you may come to have most communion with Christ, and at what time, and after what performances: as to be able to say, I was thus and thus dead and senseless of Christ's love; but now I am thus and thus comforted and refreshed with it, I was strong for my pleasures; now I am strongly bend to please God, and myself no way with his dishonour; I was all for myself, now I am the least part of myself, so God may have all: I denied myself nothing, now I pull in all things, and resign up myself and all to Gods will. If thus we deny ourselves in every thing and serve God in all, and this because we will break away from all impediments in heavenly courses, God will be sure to recompense us in spiritual things abundantly, yea and in temporal also, so far as he shall see them to be good for us. Add yet this consideration more, that when thou wast afflicted and hadst none to comfort thee, that then, and even then the Lord was most sweet unto thee, that then he refreshed thy soul with the balsam of his love. Consider this and thou canst not but know what mouth hath kissed thee. These may help us much in getting a further assurance of Christ's love; ●●e stirred up therefore to a desire to be where Christ is, and to have the kisses of his love in his ordinances, so often as we have a tender of them: So shall we get more store, and further testimony of his favour, and so shall we more increase in grace, and communion with Christ. So shall we never want good assurance for a good estate in heaven, or comfort in any other estate. For cast such a man into a Dungeon, he hath a Paradise there. And why there? Because Christ comes to him. Further, if we have this communion with Christ, then though we are compassed about with death, death Psal. 23 4. shall not affright us, because the great God is with us. Do with such a man what you will; cast him into hell if it were possible; he having a sweet communion with Christ would be joyful even in that prison of the damned. And take this with you: the more sense you have of the love of Christ, the less you will regard the pleasures, the riches or contempts of the world. And indeed what joy can be compared with this, that the soul hath communion with Christ? All the world is nothing to this. And now seeing you cannot require this love of Use. 3. Christ, yet show your love to him as you may, and as you may manifest your love to his members, and kiss them with the kisses of your love. Do good to the poor; especially to those poor that have the Church of God in their Families. As the woman poured her oil on the head of Christ; so do you pour some of yours upon the feet of Christ. That which ye would do to him if he were here, that do to his members, in whom he is after a sort present with you. Thereby you may further your communion with him, and make him your debtor; then, as one saith well: he can be no loser, that makes God his debtor. THE POWER OF Christ's Resurrection. COLOS. 3. 1. If ye he risen with Christ, seek those things which are above, where Christ sitteth at the right hand of God. THis Verse hath dependence on the second Chapter Coherence. before, the twelve and thirteen Verses of that Chapter; where the Apostle tells the Colossians, that they were risen with Christ from the dead by Faith, and quickened by the Spirit that raised him: hereupon follows this inference; If therefore ye be risen with Christ, show it by seeking after those things which are in heaven, or are heavenly. The Apostle had much ado to root out those dangerous seeds of conceit which false teachers had sown upon these Colossians, touching some legal ceremonies; as touch not, taste not, handle not; he tells them that these dead things have no life of use now, and that therefore, if they be risen with Christ they must fall to other matter, seeking those things that are above. These ceremonies were indeed appointed by God at the first, but now being ended and brought to their grave, they must be buried, there never to rise again. And therefore no more to be revived as being not dead only, Non solum mortuae sed mortifera. but deadly. As I said, the Apostle finding their hearts tainted with this false doctrine, having first sought by purging to drive it out of their hearts and liking; he now begins to season them with that truth which is after godliness, that is, with heavenly and other truths and doctrines, not of men, such as were those of these false Apostles, but of God, where he begins with general instructions, and then proceeds to particular callings; as of husbands and wives, of parents and masters, of children and servan's. Now because the well managing of the particular duties of these particular callings depends on a good principle; that is, that they be sound in Christianity, which is the general: Therefore he begins first to season their hearts with that grace of their general callings; knowing that it is so much the easier to be good in their particular callings, when they are first good in the general. But if not good in the general, than never good in the particular. If a good man, than a good husband, a good father, and a good master, fit for any good service; but if not a good man, then good for nothing. So a woman, if a good woman, than a good wife, and good in any calling. So for children and servants, if good in the general, Divis. 2. Parts. then good in the particular also. But to come to the order of these words: they contain first a ground, and then an inference upon that ground. If you be risen with Doct From the first part. Christ, there is the ground: then seek the things that are above, there is the inference. 1. From the ground 2. observe two things; First, that Christ is risen himself; Doct. 1. Secondly, that we therefore shall rise. For the first, It is an Article of our Faith, and the Holy Ghost hath taken a F id●ia Christiana, great deal of pains to prove it. It is the confidence of Christians; it is the main, or free hold that Tertullian deresurrect. cap. 1. we have; for we hold all by the resurrection of Christ, as of fee; and we have sixteen apparitions of him to prove this. Besides, it was impossible that he should be held of the bonds of death. Impossible I say, being invested with these three offices of King, Priest and Prophet. Impossible as he was King; for how then could he have triumphed over his enemies here and in hell? Impossible as he was Priest; for, if he had not risen, how could he have made daily intercession for us as he doth? And lastly, impossible as he was a Prophet, for else how could he have instructed his people in doctrines of salvation? But when rose he? we say with the Scriptures and Doct. 2. our Creed, the third day. Now as Christ rose, and rose the third day, (manifesting thereby that he was dead) and this after so great baseness, for his greater glory. So it is to teach us, that as it was with him; so it is with all his members: never nearer help than when at the worst; nor more glorious than when basest for Christ, for than it appears to be Gods own work, who therefore will raise them to glory, that he may be glorified in and by them. When therefore we are in any distress, void of the help of man, than God will come in and raise us up, whether in our credit, estate or persons, etc. only therefore let us have patience for a while and wait his coming. But as Christ is risen so Doct. 3. we shall rise. He is the meritorious cause of our resurrection; he hath deserved that we should rise. Also he is the worker of it; and by that same power whereby he rose again; by the same will he raise up us at the last day. He is every way the cause of our rising, (and hereupon) we are risen with him: As he was a public person in his death; and as upon the Cross he stood in the place of all the elect; so as all their sins (committed, or foreseen to be committed) were laid upon him, and he bore the iniquity of us all: so after and now he freed himself and us by his Resurrection. First, he freed himself of his suretyship, our bond was taken up, and our debt paid; where justice lost not a penny by us. So we were freed in him, and for him, and therefore he rising we are to rise with him. for what should hold us in the grave, now that death's bands are loosed, or shall the head be above water, and the members perish in it? But further to speak of the Resurrection. This Resurrection of Christ is twofold; spiritual and corporal: spiritual, when we take life from Christ; and, (being quickened by him) begin to rise with him; corporal when our bodies shall be raised at the last day. When we believe that Christ is dead for our sins; our sins are then in their grave, and Christ is then crucified to us: and when we believe that he (that was dead) is now risen from death, and dies no more: we believe that our graves also shall be opened, and that we shall rise (as he rose) to immortality of life. Hence every true Christian Use 1. may draw water of life to comfort him in all his distresses. For Christ hath conquered all his spiritual enemies; and the resurrection of Christ is an evidence of his most certain conquest of them all. For if he had not so conquered, he could not have risen: and therefore when he rose the third day, he bade his Disciples not to fear, Matth. 28. 10. as much as to say; fear not death, for I have overcome death with the power of my resurrection from death. Fear not sin, for I have satisfied for sin; nor the devil, for I by my resurrection have laid him flat upon his back, bruised his head, and led him in triumph openly. Fear not this evil world; for I have overcome it. And what shall I say more? I have trod upon the necks of all your spiritual enemies, I have conquered them all. So then, what cause of fear? therefore, fear not; for if you be risen with Christ, you are begotten to a lively hope; where spiritual Resurrection is, there is hope of life, as the Apostle doth sound reason, 1 Pet. 1. 3. A ground therefore of precious comfort to every true Christian. Now in that we are raised by the same power to a Use 2. spiritual life, whereby Christ rose from the grave; it teacheth us how we should conceive of the work of the new birth; also of the Image of God in us; and of the new creature. The work of grace in a Christian, is not a slight work (a word and away, as many think) but it is a powerful work; as appears in that there are so many hindrances to keep a man (dead in sin) from rising out of it: many more than there were to keep Christ from rising out of the grave of the earth. Yet in his resurrection did the power of God mightily appear, as Ephe. 1. 19, 20. Now as Christ was killed and had a stone rolled over his Tomb: So he, that is dead in sin, hath the stone of long custom rolled upon his heart; which to remove requireth as great a work of God's power as was required to raise Christ. Wherefore let those that find a change in their hearts (the stone removed) break forth into the praise of God for an inestimable favour such as this is, which is the powerful work of God, more powerful than the making of the world of nothing; for there are many adversaries. For another use: Consider this rightly, either to Use 3. provoke unto thankfulness if you have been wrought upon; or to prayer if not; seeking unto God for this in the use of the means, who only is able to work this change in you, and will in his good time. But to cut off many things that might here be spoken of; we will (to be short) now speak of the inference; If you be risen, and risen with Christ by his power, then seek those things which are above. The inference or reason is thus much: they that are thus risen have a new life, (for every resurrection notes a new kind of being) if spiritual than a spiritual being, if bodily Rom. 6. than a glorious life. This life is suitable to our Resurrection; as if the Apostle had said, you are risen with Christ from the death of sin, therefore manifest your Resurrection by the life of righteousness: more specially by actions proportionable and coherent with your new estate. This is the meaning, from whence we note this Doctrine; That every life and state of life requireth answerable Doct. General. actions; If you be risen with Christ, and so have a spiritual life as you profess to have, then carry yourselves answerably, and seek those things that are above; that is, such things as may maintain, and are suitable to that life of yours. This is the Apostles manner of reasoning in this place. And this is so in nature, yea and so in corrupt nature; it is so in grace, and shall be so in glory. For the first, it appeareth plainly; for even those creatures that are in the water, delight in it, because it is their proper element, and they cannot live without it. Secondly, it is so in corrupt nature, he that is covetous, the very conceit that he hath of his riches doth as it were feed him, he cannot live without them. So he that lives a carnal life here, dies if he be taken from it; then he is as a Fish upon dry ground. Take a Fish out Tanquam picis in arido, of his element, and he cannot live: So for this man, take his wealth and take his life; it is so in grace, and shall be so in glory, when the body is risen glorious. There is a forsaking of all communion with sinful men, and there we shall have communion with God and Christ, and Christ shall be all in all unto us. Then Col. 3. 11. that which all creatures supply to us here, Christ will there. Then our songs will be holy, and our actions holy, fitting such a glorious condition. And this heaven is begun here, or it will never be. Grace is therefore called heaven, because heaven is begun where grace enters: and because glory, that is, heaven cannot begin but where grace is. So then a Christian that is risen with Christ, must Use 1. have nothing to do with carnal men; nothing I say further than he is thrust upon them, or that he may convert them. They must not familiarly company with men of a contrary spirit; they must seek by all means to act godliness in their conversation. And thus should the life of a Christian be set, suitable to his new estate and holy calling. But if we should try all Use. 2. by this rule: how few would be sound to be risen with Christ? for how few would delight in heavenly company, or in heavenly actions; as to praise God, or to commune with God in prayer? This is a death to most men, and to be so, is to be out of the world; also to have such company, and to be so exercised is a dead life in their fleshly opinions. And now again to the Expl. 1. What is meant by seeking. Apostle; the Apostle saith here, We must seek those things which are above with Christ. Seeking implieth first a want; a man will never seek for that which (he knows) he hath. Secondly, 2. it implieth a valuation and esteem of the excellency of that thing which we seek. Thirdly, it implieth hope to get 3. it; else who would seek it, but leave it rather as a thing desperate? Fourthly, it 4. doth imply means, and the use of means to attain to that we seek through want or other ways, with hope of finding it. Lastly, 5. he that wants a thing which he doth highly esteem, and may attain unto in the use of the means; will by all means avoid all contraries that may disappoint his hope of speeding. And here consider what 2. What we must seek. this thing is that we must seek for. Briefly & in short, it is Christ jesus the joy of all hearts; in whom are hid all the treasures of knowledge and wisdom. Him we seek in capite, and together with him all those things which are above, and whatsoever tends to true blessedness. And indeed all the excellency which we have, or can hope to have is from above. Our full happiness and glorious inheritance is kept for us in the Heavens. All our privileges are from above; our kingdom is in heaven; and qualification for this happy estate spoken of there. Our holiness and heavenly mindedness is from above; fullness of grace is from thence, and all graces that lead to perfection are there. Power to enable us to any holy duty is from above, yea the means are from above; as the ordinances, the word and Sacraments. To sum up all; thus much the words import, seek for a nearer communion with Christ; for a further assurance of heaven; for a further qualification for heaven, and so as you may be more and more in heaven while you are below on the earth, by enjoying through faith, your heavenly privileges, prerogatives and excellencies: seek for further increase of holiness, for a greater measure of grace; and for grace to bring you to the fruition of whatsoever is from above. And here attend upon the Word of God, upon the Sacraments, upon holy conferences where Christ is present in a special manner; and by holy actions seek for glory in the use of the means. Reach not too high, nor above your pitch, which is arrogancy, pride and high mindedness; but seek for heavenly things by heavenly means, and in humble manner. Again, where we must seek the things above, because we are risen with Christ, (the Resurrection of Christ being an article and ground of Religion;) we learn, That heavenly duties have their spring from the articles and grounds of Religion. The reason is; The ground of our faith is the cause of holy duties; and therefore corrupt in faith, corrupt in obedience in that degree. Evil opinions breed an evil life; and a sound understanding an holy conversation. The use is to admonish us to labour to understand the Use. main grounds of Religion, with like labour, to digest them: So as to see the truth of them in the regularity of our lives. And here labour with God by prayer to write them in your hearts with the pen of his holy Spirit. Again, in that the Apostle willeth them to seek heavenly graces, and that because they are risen with Christ; note further this inference; That as a Christian ought Doct. 2. to be heavenly minded, that is, minded to seek heaven lie graces; so he must do it for this reason, viz. because he is in an estate fitting for it. Therefore let none say, Use he cannot for outward troubles or business; unless he will deny himself to be a Christian, by denying to have any leisure for holy business. He that will be a Christian must pretend to no impossibilities this way. For, art thou risen with Christ? then thou must find time to seek those things that are above, and to be heavenly minded. A Christian that is risen with Christ will; God here doth not as Pharaoh; bid us to do our work, and to gather the straw ourselves: but he bids us do upon a power given us, and by quickening us with his Spirit, and enabling us to do what he requireth to be done. He fits us for such actions as he tasks us unto, and gives us the power of doing them. Again, so far as a Christian Doct. 3. is raised by Christ, so far he cannot but seek those things that are above. We need not teach a bird to fly, for she is taught of her nature so to do; flight is natural to her. So a Christian cannot but do the things answerable to his Christian nature. He is of a new nature, and therefore cannot but be heavenly minded; he cannot profane the Lord's day, he cannot swear, he cannot lie, he cannot blaspheme, he cannot delight in carnal courses, he cannot do these things, so far as he is a Christian. And it is in this sense that the Apostle saith, He that is borne of God sinneth 1 joh. 3. 9 not, that is, so far as he is borne again. Again, as he is a Christian he may do it, and aught to do it, and cannot but do it. But I add further, and for a further point, He glories Doct. 4. in it. To be heavenly minded, and exercised in spiritual duties, is his happiness, and his joy. He is never so well, never so much himself, as when he is most possessed of a heavenly mindedness, & most frequent, or not often exercised in spiritual duties: so far forth as he is a Christian and enlarged by the Spirit of Christ, so far forth he glories in holy actions & in heavenly mindedness. Is this in all true Christians, if such? what then may Use 1. we think of the most part of the world, that profess religion but from the teeth outward? Surely they are still in the grave of old nature, they are not risen with Christ. Such is the ambitious man, the covetous man, the voluptuous man, for they savour not the things that are above, the truth is, they have no new nature in them: for if they had, it would lead them higher than these underfoot things, or things below. They that live in the defilements of the flesh, show too well that they have none of this new mould in them; for if they had, they would get strength against them; at least they would have a continual conflict, and wrestling in themselves to overcome them. Another use may be for trial of thy estate; and here see what power there is of the Spirit of God in thee to make thee heavenly minded, to joy in things hat are above, more than in all the world again. If thou find this power in thee, than thou art a Christian indeed; thou canst then speak by experience, what is the work of the Spirit, and thou knowest well what is the virtue of the Resurrection of Christ. Then thou canst say with Saint Paul, that thou art still striving to find the virtue of Christ more and more in Psal. 3. 9 10. thee, to make thyself more fully assured of thy part in Christ, and to find the power of his Spirit mastering the power of corruption in thee in an excellent degree. Let us therefore labour for this power; for this is to seek the things that are above; and here let us labour to find the want of it, and to grieve that we have not so much of it as we have need of. And further let us labour to know the excellency of this power, esteeming more of it then of any power else, and better then of all powers of darkness in this flattering world, for when all other things leave us; the things above will comfort us, and (for our comfort) go with us. Let us therefore labour to see some hope of growing in them. Thou hast a promise (using the means) to attain unto them; for the same Spirit is set over by assurance unto thee that raised up Christ from the dead: use therefore all sanctified means for the attaining of these spiritual good things, use heavenly ways for thy way to heavenly things: attend upon the ordinances of God: labour with him in prayer to make thee such a one as he may delight in, and fit thee for that estate that he hath provided for thee. Labour to increase in virtuous actions, and fly all contrary courses; as worldly mindedness, and the pleasures of this present world. Beware that none of these draw away thy heart, and with it, thyself from an earnest seeking of heavenly things, (so) as thou shouldst. We are all seekers, we are a generation of seekers, as the Psalmist saith; We seek Psal. 2 4. while we are here, our possession is hereafter. Labour therefore to see the want of heavenly graces, and to esteem of them aright, and to see hope to attain them, and hope to attain them, and use the means, and avoid all contrary courses. Doing thus you shall find the virtue of Christ's Resurrection raising you up more and more to seek after heaven and heavenly things, even those things that are above. FINIS.